5«i: 


^1 


Section 


0^ 


XL\)t  Student's  ®l&  Uestamcnt 


PROVERBS  AND  DIDACTIC  POEMS 


THE  STUDENT'S  OLD  TESTAMENT 

LOGICALLY  AND  CHUONOLOGICALLY 
AHKANGED  AND  TRANSLATED 


CHARLES  FOSTER  KENT,  Ph.D.,  Litt.D. 

VOOLbKY  PBOFESaOB  OF  BIBLICAL  LITEKATDBE  IN  TALI  DKITSMSITT 


ABRANGEMENT  OF  VOLUMES 

I.    Narratives  of  the  Beginnings  of  Hebrew  History.    (Now  Ready.) 
Introduction.     The    Beginningu    of    Human    History.     Traditional 
Ancestors  of  Ibe  Hebrews.     Deliverance  of  the  Hebrews  from  Eitypt. 
Life  of  the  Hebrews  iu  the  Wilderness  and  East  of  the  Jordan.    Con- 
quest and  Settlement  of  Canaan. 

II.    Historical  and  Biographical  Narratives.     {Now  Ready.) 

IntrodiK-tioa.  The  Uuiled  Monarchy.  History  of  Northern  Israel. 
History  of  .ludab.  Re-establiahiuent  of  the  Jewish  Community  in 
Palestine.  The  Maccabeaa  Struggle.  Life  of  the  Jews  of  the  Dis- 
persion. 

III.  Sermons,  Epistles,  and  Apocalypses  of  Israel's  Prophets. 

(Now  Ready.) 
Introduction.     The  Prophets  of  the  Assyrian  Period.     Prophets  of 
Judah's  Decline.     Prophets  of  the  Babylonian  Exile.     Prophets  of  the 
Persian  Period.     Prophets  of  the  Greek  and  Maccabean  Periods. 

IV.  Israel's  Laws  and  L»f«l  Precedents.    (Now  Ready.) 

Introduction.  Constitutional  Laws.  Criminal  Laws.  Private 
Laws.     Humanitarian  Laws.     Religious  Laws.     Ceremonial  Laws. 

V.    The  Songs,  Hymns,  and  Prayers  of  the  Old  Testament. 

(Now  Ready.) 

Introduction.     Tribal  and  National  Songs.     Songs  of  Lamentation. 

Songs  of   Love   and    Marriage.     The    Kingly   and    Messianic  Psalms. 

Hymns  of  Praise  and  Thanksgiving.     Hymns  of  Adoration  and  Truat. 

Prayers.     Reflective  and  Didactic  Psalms. 

VI.    Proverbs  and  Didactic  Poems.      (Now  Rfady.) 

Introduction.  Practical  and  Ethical  Observations  aad  Precepts. 
Relijfious  Proverbs.  Gnomic  EsNays.  Numerical  Enigmas.  Dis- 
cussions of  the  Problem  of  Evil.  Discussions  Regarding  the  Value  of 
Life  and  Its  Wise  Enjoyment.     Poems  Describing  Wisdom. 


ZTbc  Stu^ent*0  Qlt>  Testament  x^^^  ^  y 


PROVERBS 
AND  DIDACTIC  POEMS 


BY 

CHARLES  FOSTER  KENT,  Ph.D.,  Litt.D. 

Woolsey  Professor  of  Biblical  literature  in  Yale  University 
AND 

MILLAR  BURROWS,  B.D.,  Ph.D. 

Assistant  Professor  of  Biblical  Literature  and  History  of  Religions 
in  Brown  University 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 

1927 


Copyright,  1027,  by 
CHARLES  SCRIBNER'S  SONS 


Printed  in  the  United  States  of  America 


THIS   VOLUME   IS    DEDICATED 

TO   THE    GOODLY   FELLOWSHIP   OF   THE 

NATIONAL  COUNCIL  ON  RELIGION  IN  HIGHER  EDUCATION 

TO  WHICH  IN  HIS  LAST  YEARS  PROFESSOR  KENT 

DEVOTED  MUCH  OF  HIS  ENERGY  AND  IN 

WHICH  HIS  SPIRIT  STILL  LIVES 


FOREWORD 

The  greater  part  of  the  present  work  had  been  completed  by  Professor 
Kent  before  the  illness  which  ended  in  his  untimely  death  in  May,  1925. 
The  successive  volumes  of  The  Student's  Old  Testament  have  been  familiar  to 
scholars  and  laymen  for  many  years,  and  have  exercised  a  wide  influence 
both  in  this  country  and  abroad.  Their  author  was  a  tireless  worker,  who 
spared  no  pains  to  accomplish  his  purpose.  Each  book  in  the  series  is  the 
fruit  of  long  study  which  aimed  to  use  all  the  helpful  material,  ancient  and 
modern,  with  an  open  mind.  His  careful  translations,  based  on  the  original 
languages  with  constant  reference  to  the  principal  versions,  and  arranged 
according  to  a  comprehensive  plan  of  his  own,  fill  a  unique  place  among  the 
modern  helps  to  the  study  of  the  Bible. 

The  subject  of  this  volume.  The  Work  of  Israel's  Wise  Men,  was  especially 
congenial  to  Professor  Kent,  and  had  interested  him  for  many  years.  He  had 
already  given  it  a  brief  and  popular  treatment  in  his  Wise  Men  of  Ancient 
Israel  and  Their  Proverbs,  published  in  1895,  and  ever  since  then  had  been 
collecting  material  for  a  more  thorough  and  extensive  work.  A  glance  at  the 
critical  notes  appended  to  the  present  translation  will  serve  to  show  the 
reader  how  seriously  he  took  his  difficult  task.  Like  its  predecessors,  the 
volume  testifies  to  its  author's  ability  to  construct  a  book  fitted  for  practical 
use  by  students  and  teachers. 

The  publishers  have  been  fortunate  in  securing  for  the  completion  of  the 
unfinished  work  the  collaboration  of  Doctor  Millar  Burrows,  a  former  pupil 
of  Professor  Kent;  one  who,  in  addition  to  being  a  competent  and  careful 
scholar,  is  also  able  as  few  others  could  be  to  carry  the  task  through  to  its 
end  in  the  method  and  the  spirit  of  its  original  author.  There  will  be  found 
no  unevenness  in  the  execution.  The  many  readers  of  Professor  Kent's 
printed  works,  as  well  as  those — also  many  in  number — who  were  privileged 
to  be  his  pupils  and  friends,  may  take  satisfaction  in  the  knowledge  that  the 
book  which  he  had  long  planned  and  nearly  finished  can  now  be  presented 
to  the  public  substantially  in  the  shape  which  he  himself  would  have  given  it. 

Charles  C.  Toreey. 
February  15,  1927. 


PREFACE 

This  is  substantially  Professor  Kent's  book.  According  to  his  own  esti- 
mate the  task  as  he  left  it  was  about  two-thirds  done.  In  completing  it  I 
have  tried  to  do  as  nearly  as  I  could  what  he  would  have  done.  All  passages 
found  in  the  Shorter  Bible  are,  with  very  few  alterations,  given  here  as  they 
are  rendered  in  that  valuable  little  work,  though  this  often  necessitated  con- 
siderable change  in  other  passages  to  secure  uniformity  of  style  and  diction. 
In  those  portions  of  the  text  which  were  entirely  missing  from  the  manu- 
script, and  which  I  have  therefore  had  to  translate  myself,*  I  have  tried  to 
follow  Doctor  Kent's  method  and  manner. 

Professor  Kent  believed  that  a  new  translation  of  the  Bible  should  be 
couched  in  plain,  vigorous,  idiomatic,  "Anglo-Saxon"  language,  the  lan- 
guage spoken  and  understood  by  the  modern  man.  This  ideal  involves  no 
little  diflSculty.  To  avoid  archaic  expressions  without  falling  into  unlovely 
colloquialisms,  to  be  idiomatic  without  too  far  sacrificing  local  color  and  lit- 
erary flavor,  and  at  the  same  time  to  convey  some  sense  of  the  form  and 
rhythm  of  the  original — all  this  is  not  easy,  especially  in  translating  poetry. 
Perfect  balance  and  consistency  can  hardly  be  expected,  to  say  nothing  of 
originality.  The  present  work,  leaning  sometimes  rather  heavily  upon  earlier 
versions  and  sometimes  venturing  to  walk  alone,  endeavors  throughout  to 
present  that  rendering  of  the  text  which  will  most  adequately  reproduce  its 
meaning  and  spirit  for  the  modern  reader. 

In  the  general  plan  of  the  book  and  the  notes  there  has  been  even  less 
change  than  in  the  translation.  The  critical  and  exegetical  views  expressed 
are  Professor  Kent's.  Some  things,  indeed,  have  been  allowed  to  stand 
which  he  might  have  altered  if  he  had  been  able  to  revise  the  manuscript. 
The  classification  of  the  Proverbs  might  have  been  changed  in  a  few  par- 
ticulars. In  the  sections  of  Proverbs  which  were  lacking  in  the  manuscript, 
the  arrangement  of  Professor  Kent's  early  book.  The  Wise  Men  of  Ancient 
Israel  and  Their  Proverbs,  has  been  followed,  though  he  would  probably 
have  revised  this  arrangement  somewhat,  as  he  did  in  the  other  sections. 
On  questions  of  text  and  interpretation  in  the  passages  which  I  have  had  to 
supply  I  have  necessarily,  of  course,  leaned  more  upon  my  own  understanding. 

•  Job  17"-",  31>-*'  "-",  40''-41;  many  scattered  verses  in  Proverbs  and  all  of  55  54-64,  except 
such  verees  as  are  included  in  the  Shorter  Bible;  Ecc.  6,  T'-  '»»5.  "»,  8».  "■",  10'",  12'-". 


PREFACE 

The  omission  of  Sirach  and  the  Wisdom  of  Solomon  is  a  matter  of  regret, 
hut,  althougli  a  chapter  of  the  Introduction  is  given  to  Sirach,  it  is  unhkely 
that  Professor  Kent  intended  to  include  these  books  in  the  volume.  He  left 
no  manuscript  of  either,  while  the  canonical  books  had  been  worked  upon 
again  and  again. 

In  passing  on  to  Doctor  Kent's  friends  and  readers  this  concluding  volume 
of  the  series  which  is  perhaps  the  most  important  of  all  his  literary  achieve- 
ments, I  wish  to  express  my  gratitude  to  Mrs.  Kent  for  the  honor  of  being 
given  this  share  in  the  work  of  my  lamented  teacher  and  friend.  Like  many 
other  young  men,  I  owed  Professor  Kent  a  personal  debt  far  greater  than  I 
could  ever  repay  or  express.  Not  only  did  I  have  the  privilege  of  working 
with  him;  he  also  brought  me  into  the  "goodly  fellowship"  to  which,  with 
Mrs.  Kent's  approval,  I  have  ventured  to  dedicate  this  volume. 

I  must  also  acknowledge  my  obligations  to  Mr.  H.  A.  Sherman,  of  Charles 
Scribner's  Sons,  for  many  courtesies;  to  Professor  George  Dahl,  of  the  Yale 
Divinity  School;  Professor  H.  T.  Fowler,  of  Brown  University;  and  Professor 
James  Muilenburg,  of  Mount  Holyoke  College,  for  suggestions  regarding  the 
bibliography,  and  especially  to  Professor  C.  C.  Torrey,  of  Yale  University, 
who  has  given  similar  suggestions,  has  read  the  entire  manuscript  and  illu- 
minated several  dark  problems  of  text  and  interpretation,  and  has  graciously 
written  the  Foreword  for  the  volume.  To  Mrs.  Burrows  I  am  indebted  for 
invaluable  assistance  in  proof-reading  and  other  details. 

Millar  Burrows. 


CONTENTS  AND  CLASSIFICATION 

PAoa 

Foreword vii 

Preface ix 

INTRODUCTION 

THE  HISTORY  OF  THE  WISDOM  LITERATURE 

I.    The  Work  of  Israel's  Wise  Men  or  Sages 3 

n.    The  Literary  Activity  of  Israel's  Wise  Men  or  Sages.  ...  13 

III.  The  History  and  Point  of  View  of  the  Book  of  Ecclesiastes  17 

IV.  Ben  Sira's  Guide-Book  to  Right  Living 22 

V.    The  Problem  and  the  History  of  the  Book  of  Job S3 


THE  BOOK  OF  PROVERBS 


n. 


Introduction:  The  Practical  Value  of  the 
Teachings  of  the  Wise. 
§  1 .  Preface :  The  Aim  of  the  Book  of  Proverbs 

§  2.  Wisdom's  Appeal 

§  3.  Characteristics  of  Wisdom 

§  4.  The  Role  of  Wisdom  in  the  Universe. . . 

§  5.  Wisdom's  Banquet 

§  6.  Folly's  Banquet 

§  7.  Consequences    of   Rejecting    Wisdom's 

Invitation 

§  8.  Reward  of  a  Persistent  Search  for  Wis- 
dom  

God. 

§  9.  What  Can  Man  Know  of  God? 

§  10.  Nature  of  God 

§  11.  God  the  Creator 

§  12.  God  the  Supreme  Ruler 


PAGB 

Pr.  12 «,  32"-" 

45 

Pr.  8'-" 

4(» 

Pr.  910,  16«,  8^2-=' 

47 

Pr.  822-36 

48 

Pr.  9i-«'  "■  12 

49 

Pr.  9^^-18 

49 

Pr.  120-33 

50 

Pr.  2'"''  20.  10-19 

313-15^  47-9^  316- 

18^  420-22,  32, 45a- 

6,321-26 

51 

Pr.  301-* 

53 

Pr.  211'  30, 15"' », 

521,    1921,    252, 

16'S  21^  159. . 

54 

Pr.  313  20^  222, 20^2 

55 

Pr.  161,  2024,  169. 

",21",  16*.... 

55 

CONTENTS  AND  CLASSIFICATION 


II.     God. — Continued. 

§  13.  God  the  Judge  and  fiewarder  of  Human 


B. 


Actions. 


§  14.  God  the  Foe  of  AU  Forms  of  Evil. 


§  15.  God  the  Champion  of  the  Needy  and 
the  Faithful 


in.    Man. 


The  Nature  of  Man. 
§  16.  Man's  Universal  Characteristics. 


§  17.  Advantages  of  Old  Age  and  Touth 

The  Education  of  Man. 
§  18.  Folly — the  Absence  of  Education. . 
§  19.  Characteristics  of  a  Fool 


Fr.  16S  21\  292«, 
17%  10".  \  12S 
35"-",  16^ 

Fr.  28%  16%  Z^- 

3%       1120,       21", 

33%  1529,  20»% 
11%  12",  1526 
%  17^%  6i«-". . 

Pr.l52%22"-".i% 
181%  16%  30*-% 
20" 


Ft.   27"'   %   212 
141%     209-     ", 

272%  Uio-  1%  13 
"•  1%  153%  25", 
151%  12-%  16 
27%  18'%  14'  , 
17",  271%  20", 

272%  20« 

Pr.  202%  16^1.. 


PAOB 

55 


56 


57 


§  20.  Hopeless  Evils  That  Result  from  Folly 

§  21.  Alms  of  Education 

§  22.  The  Instructors 

§  23.  Importance  of  Primary  Education 


Pr.  22",  14i%r. 

Pr.  172%  14%  24% 
26^'  %  19%  152% 
102%    141^    lg2^ 

122%  143%  12^% 
149.  24^  26%  24% 

29%  2722,  26", 
27%  17^2 

Pr.  3",  112%  10", 
26%    10%    18% 

2116 

Pr.  4i-  %  151%  14% 

131%  10'%  18'% 
171%  2323 

Pr.  3"-i%  i'-''  '% 
15'%18%20^.. 

Pr.  23%29i^ 


58 
59 


60 


60 


62 


62 

63 
G3 


CONTENTS  AND  CLASSIFICATION 


m. 

Man 

— Continued. 

§24. 

§25. 
§26. 

Discipline 

Pr.  291%  275, 1324, 
1918,2313  1%  12% 
101%  15%  191% 
29%    15%    28% 

153%  17'%  2512. 

Pr.  121%  281%  igi, 

9^-%  192%  231% 

1920,413 

Pr.    18-%   2413-1% 

162%    198,    1616, 

28",  152.  %  1623, 
131%  212%  201% 
245-6  2120,243% 
131%  410-12 

Importance  of  the  Receptive  Attitude 
Value  of  Education 

PAoa 
64 

65 

65 

c. 

Man  in  His  Domestic  Relations. 

§27. 

§28. 

§29. 
§30. 
§31. 

Parents  and  Children,  Brethren 

Wives 

Pr.     2322,    192% 
202%  282%  3017, 

13%    28%    152% 
1725.     21,    232% 

10%  232%  271% 

1322,    17%   20% 

1819 

67 

Pr.  1913,  271^1% 
ZP'  1%  12%  191% 

1822 

The  Ideal  Wife 

6ft 

Pr.  3110-31 

Pr.  51^-20 

Pr.  2921.  1%  1910, 
301%  172 

6() 

A  Husband's  Duty  to  His  Wife 

70 

Master  and  Servant 

70 

D. 

Man  ] 

G!f  His  Social  Relations. 

§32. 
§33. 

§34. 

Social  Calls 

Pr.  25" 

71 

Friendship 

Pr.   271%   222^25, 

182%  1717,  279.  6 

Pr.  2913, 283, 1323, 

29%  2113,  282% 
143%  229 

Rich  and  Poor 

71 

72 

E. 

Man  in  His  Economic  Relations. 

§35. 
§36. 

Rules  for  Different  Occupations 

Labor  and  Laziness 

Pr.  2723-27 

Pr.162%271%222% 

1227.       24,       2213, 

2614  16,20%  191% 

72 

CONTENTS  AND  CLASSIFICATION 


III.     Man 

— Continued. 

15",  21",  18% 

14S   10%   24", 

PAGB 

20'%  22^ 

73 

§37. 

Poverty 

Pr.   23^0-2%   28'% 

22'%  13'%  G*^-", 

2430-34^           10'% 

142%  19".  %182% 

The  Acquisition  and  Value  of  Wealth 

19''  22 

74 

§38. 

Pr.  11'%  19'%  15% 

22%   21%    12", 

13%    10%    13", 

1423,  1022,  13% 

18",    10%    21% 

202',  2820.  22,  6^ 

22',  20'%  11^  28^ 

16%  23^  %  15'% 

16'%  30^-%  13% 

N  His  Legal  Relations. 

1124 

75 

F.    Man  l 

§39. 

Legal  Procedure 

Pr.   18'%   25'«-'% 

18'%  292-' 

78 

§40. 

Duties  of  Witnesses  and  Judges 

Pr.  2428-2%  2518^ 
192%  12'%  142% 
19%  2128,  1723^ 

152%  18%  172% 
282%242'^26. ... 

78 

§41. 

The  Object  of  Punishment 

Pr.  20'%  19"'  2% 

Dangers  of  Suretyship 

21" 

79 

§42. 

Pr.   222^27^   1718^ 

111%  6'-%  20'% . 

79 

G.    Man  in  His  Political  Relations. 

§43. 

The  Character  and  Rule  of  the  King . . 

Pr.  21',  16'%  17% 
28"^-  %  202%25% 
16'%  20%  29'% 
314.  r,.  8-9^  25»-% 

19'2,     202,     1615, 

14.  13, 1435,  28'% 

292.     '2.     4,    202% 

Duties  of  the  People 

25" 

80 

§44. 

Pr.     142%    23'% 

25«-^-  '%  2421-2% 

17",  13'%  18'% 

21'%    17%    29% 

1110-11.   14,  1434    _ 

82 

CONTENTS  AND  CLASSIFICATION 


m.     Man 

. — Continued. 

H.    Man's 

Duty  to  Animals. 

FAOB) 

§45. 
I.    Man's 

Consideration  for  Brute  Beasts 

Duty  to  Himself. 

Pr.  121" 

83 

§46. 

Temperance 

Pr.  30",  25'",  27% 

21",20t,2323-''% 

18^1,  U\  12", 

20^%  18",  292", 

1523,      1^27.       28^ 

13%  21",  10", 

Self-Bestralnt 

i^-* 

84 

§47. 

Pr.2528,141%29", 

19",   1429,   16^2^ 

29%  31%  232«-2% 

221%  3020^  51-14^ 

g20-35     -511-27 

85 

§48. 

Attitude  Toward  Temptation 

Pr.     28",     2712, 

141%  212%  42^27^ 

241-%  171%  11% 

4"-i%23^%17% 

Importance  of  Prudence  and  Tact 

252« 

90 

§49. 

Pr.  1122, 14%  22% 

141%  192,  26"  * 

91 

§50. 

Value  of  Learning  from  the  Wise 

Pr.  153%  132" 

91 

§51. 

Importance  of  Being  Ruled  by  Bight 

Motives 

Pr.  21",  1123. 27. . 
Pr.  212%  2527^  314^ 

92 

§52. 

Meeliness 

261%  1618^  1812^ 

11%  13",  292% 

12%  272 

92 

§53. 

Purity  and  Uprightness  of  Purpose — 

Pr.  22%  21%  22", 
42%   115  %   136^ 

12%  16" 

93 

J.    Man 

s  Duty  to  Others. 

§54. 

Evils  to  Avoid 

Pr.  102%  1112,  38 

8-    2%   10",   2922, 

15",27%24"-", 

202%  17",  33%  30 

32-3%     203,     2617^ 

17",  22",  18% 

262%       1^14,        1^ 

271%  29%  262% 

2823,2623-2%  14% 

13%  12",  251% 

CONTENTS  AND  CLASSIFICATION 


in.     Man. — Continued. 


§  55.  Ytrtaes  to  Cherish. 


K. 


Man's  Dtrry  to  God. 
56.  Religious  Virtues. 


The  Rewards  of  Hxjman  Conduct. 
§  57.  Man  Shall  Reap  What  He  Sows. 


§  fi8.  Recompense  for  Right  or  Wrong  Con- 
duct  


201%   ^QM^   1113^ 

20",  261*^  ",13% 

18S  11%  25", 
2020^  16^%  10^% 
3^%16"-3%10% 
612-15^  24%  15«, 

2222-23.     28^    2310- 

",  12%  16",  29 

»%  28^%  3"-",  1 

10-19 

Pr.  211=^'  %  29", 

J032.  11.20-21^125^ 

152%  11^0,  12^% 

28'%  271%  25", 
17i%24io-i%17% 
25%  23%  26''  !• 
%25'%242%15% 
162%  121%  15% 
162%  i2«,  3"- 
2%  212%  196^  11 

25-2C^    142%   19", 

17%  11",  31*^% 
3'  %  10'%  15", 

2429,26"-".. 


Pr.  91%  15",  142, 
2315-19^    142^27^ 

102%  192%  3'-% 

22%  19%  3i>  1% 
291%  13",  3»-i% 
292%  1620,  28«- 

28     35-6 


Pr.113%121%11^ 

22%  522-23,  1820^ 
28'%  11%  14". 

Pr.  14^2^  139^  102% 
24"-2o,  28%  4"- 
1%  28%  142».  1% 
18%  12%  10^'  « 
21%    13%    10" 


CONTENTS  AND  CLASSIFICATION 


ni. 

Man. — Continued. 

12",  26% 
281%  1411^ 
211%  1321^ 
15%  13", 

11", 
291% 

1720, 
12^, 

29%10",  241^1% 

10'%  12% 

g21-22 

10'.     2% 

111% 

101%   1228^ 

10", 

281%   10% 

11% 

15",  12% 

19", 

11%   211% 

13% 

PAOS 

Numerical  Enigmas. 

141%  21". 

105 

IV. 

§  59.  Four  Classes  of  Evll-Doers 

Pr.  30"-".. 

109 

§  60.  Four  Things  That  Are  Never  Satisfied . 
§  61.  Four  Things  That  Are  Incomprehensi- 

Pr. 301^1' 

109 

ble  

Pr.  3018 ". . 
Pr.  30"-". . 

109 

§  62.  Four  Things  That  Are  Intolerable 

§  63.  Four  Things   Which,   Though   Small, 

110 

Manifest  Great  Foresight 

Pr.  302^-2% . 

110 

§  64.  Four  Things  Which  Are  Stately  In  Their 

Going 

Pr.  302»-".. 

110 

THE  BOOK  OF  ECCLESIASTES 

koheleth 
Life. 

§1. 

§2. 

's  Vain  Quest  for  the  Real  Values  in 
The  Eternal  Wheel  of  Things 

Ecc.  I*-".. 

Ecc.  li«-2" 

Ecc.  3^" 

Ecc.3i«-2* 

Ecc.  4^-18 

Ecc.  51-" 

Eccfiio^M 

Ecc.  61-9 

Ecc.  610-1%  101% 

PAQB 
118 

The  Futility  of  Those  Things  for  Which 
Men  Strive 

114 

§3. 

Man's  Helplessness  Under  God's  Fixed 
Eule 

110 

§4. 

Man's  Lot  No  Better  Than  That  of  the 
Beast  

116 

§5. 

Human  Life  Full  of  Injustice  and  Dis- 
appointment  

117 

§6. 

Maxims  Intended  to  Deliver  from  the 
Vexations  of  Life        

118 

§7. 

Folly  of  Expecting  More  than  Passing 
Enjoyment  from  Wealth 

118 

§8. 
§9. 

Human  Desire  Is  Insatiable 

119 

The  Frultlessness  of  Philosophical  Spec- 
ulation   

710,  u 

lift 

CONTENTS  AND  CLASSIFICATION 


Koheleth's  Vain  Quest  fob  the  Real  Values  in 

Life. — Continued. 

§  10.  Perfection  Undesirable  and  Non-Exist- 

PAOB 

ent 

Ecc     7I6-I8    20-28 

190 

§  11.  The  Right  Attitude  Toward  Rulers. . . . 

Ecc.    82  %    10*-% 

16-17,  20 

121 

§  12.  Righteous  and  Wicked  Fare  Alike  .... 

Ecc.  8'0'"-i^ 

122 

§  13.  No  Evidence  That  the  World  Is  Ruled 

by  Divine  Justice  and  Love 

Ecc.  8i«-9'«.. 

122 

§  14.  Making  the  Most  of  Life  and  Youth. . 

Eccll^iMZK. 

123 

§  15.  Observations  of  Later  Wise  Men 

Ecc.  V-^'  "-"•  ", 
%\  9"-",  IQi-'- 

8-13,   15.  18-19  _ 

125 

THE  BOOK  OF  JOB 


Prologue:  Suffering  Is  a  Test  of  Man's  Piety.  . 

Job  1-2 

PAOH 

181 

The  Lyric  Drama  of  Job. 

§  1.  Job's  Utter  Woe 

Job  3 

1S4 

First  Cycle  of  Discourses. 

§  2.  Discourse  of  Ellphaz:  The  Impossibility 
of  Any  Man's  Being  Absolutely  Right- 
eous  

Job  4-5 

180 

§  3.  Job's  Reply:  The  Grounds  of  His  Com- 
plaint   

JobG-7 

18<) 

§  4.  Discourse  of  Bildad:  God  Always  Recom- 
penses According  to  Man's  Deserts. . . 

Jobs 

U9, 

§5.  Job's  Reply:  God  Condemns  the  Inno- 
cent and  Is  Pitiless 

§  6.  Discourse  of  Zophar:  Repentance  the 
Only  Means  by  Which  Job  May  Again 
Win  God's  Favor                  

Job  9-10 

Job  11 

144 
147 

§  7.  Job's  Reply:  He  Is  Unjustly  Condemned 
by  His  Friends;  God  Must  Vindicate 
Him 

Job  13-14 

Job  15 

149 

Second  Cycle  of  Discourses. 

§  8.  Eliphaz:  Job,  Whose  Guilt  Is  Shown  by 
His  Words,  Should  Know  the  Fate  of 
the  Wicked 

153 

§  9.  Job:  Even  Though  Unjustly  Afflicted, 
Man  Has  a  Friend  in  Heaven 

Job  16-17 

155 

CONTENTS  .\ND  CLASSIFICATION 


Second  Cycle  of  Discourses. — Continued. 

§  10.  Bildad:  Disaster  Always  Overtakes  the 
WIekod 

Job  18 

PAQB 

158 

§11 

Job :  The  Vision  of  God  and  of  a  Vindi- 
cation After  Deatli 

Job  19 

151) 

§12. 

Zoptiar:  Tlie  Triumpli  of  tlie  Wicked  Is 
Brief 

Job  20 

101 

§13. 

Job:  Tiie  Grim  Facts  of  Life  Belle  the 
Traditional  Explanation  of  Suffering 

LE  OF  Discourses. 

Eliphaz:  Job's  Guilt  Fully  Explains  His 
Affliction 

Job  21 

}C}^ 

Third  Ctc 
§14. 

Job  22 

^(^!i 

§15. 

Job:  If  Man  Could  Find  God  His  Prob- 
lems Would  Be  Solved 

Job  23,  241-18'  21 

23,  25 

Bildad:  It  Is  Impossible  for  Man  to  Be 
Perfect  in  God's  Sight 

167 

§16. 

Job  25i-«,  2419'  20- 

24 

Job:  GuUt  Does  Not  Explain  All  Suf- 
fering   

170 

§17. 

Job  26-27«' "  . . . 

Job 27^-"' "-23... 

Job  29-30 

Job  31 

170 

§18. 

Zophar:    The    Pitiable    Fate    of    the 
Wicked 

17^ 

§19. 

Job:  To  Lose  the  Consciousness  of  Fel- 
lowship with  God  Is  the  Supreme 
Misfortune 

173 

§20. 

Reflection 
THE  Mea 

§21. 
§22. 
§23. 
§24. 
§25. 

Job's  Oath  of  Clearance 

176 

IS  OF  Later   Generations  Regarding 
jsriNG  of  Suffering. 
Elihu's  Reasons  for  Speaking 

Job  32         .... 

178 

The  Value  of  Pain 

Job  33 

180 

The  Justice  of  the  Omnipotent  God. . . 
The  Impassivity  of  God 

Job  34 

182 

Job  35 

184 

The  Justice  of  God's  Rule  Revealed 
Both  In  Human  History  and  In  the 
Natural  World 

Job  36-37 

Job  28 

18/> 

§26. 

A  Later  Wise  Man:  The  Divine  Wisdom 
That  Rules  the  Universe  Is  Incom- 
prehensible  

Out  of  the  Storm. 

The  Lord:  Finite  Man  Cannot  Grasp 
and  Therefore  Cannot  Justly  Criti- 
cise the  Infinite  Plan  of  the  Universe 

189 

The  Voice 
§27. 

Job  38-42« 

191 

CONTENTS  AND  CLASSIFICATION 


Epilogue. 

§  28.  The  Bcward  of  Job's  Fidelity. 


APPENDIX 

PAOB 

Selected  Bibliographt 199 


Index  of  Biblical  Passages xxi 

Explanation  of  Typographical  Symbols  and  Abbreviations xxvii 


INDEX  OF  BIBLICAL  PASSAGES 


Job 

Job 

Proverbs 

CHAPTXB 

PAGE 

CHAPTER 

PAGE 

CHAPTER 

FAOB 

1 

131 

34 

182 

3^2.... 

56,  98 

2 

132 

134 

35 

36 

184 

185 

333-34 

56 

3 

3" 

62 

4 

136 

37 

187 

41 

62,  63 

5 

137 

38 

191 

42-". . . . 

63 

6 

139 

39 

193 

4^ 

53,  63 

7 

141 

40 

196 

48 

53 

8 

142 

41 

195n 

47 

52,  62 

9 

144 

146 

421-8. 

197 

48-9 

52 

10 

410-12 

67 

11 

12 

147 

149 

150 

11 

Proverbs 

. . .  Superscription 

4" 

414-17 

65 

90 

13 

418-19 

105 

14 

152 

153 

12-8.... 

45 

420-22 

52 

15 

r 

60 

423 

93 

16 

155 

157 

J8-9 

65 

42^ 

425-27  _ 

85 

17 

11" 

90 

90 

18 

158 

159 

161 

JlO-19 

98 

51-". . . 

86 

19 

J20-33 

50 

5i*-2''. . . 
521 

70 

20 

2i-».... 

51 

54 

21 

163 

165 

167 

jJlO-lS 

51 

522-23 
6i-\ . . . 

105 

22 

220.... 

51 

107 

80 

23 

68-11... 

74 

241-1* 

168 

170 

31 

32 

Cf.   41'20 

53 

612-15 

97 

12419-20,  21 

618-19... 

57 

24"-23 

169 

170 

3^-8. . . . 

102 

104 

g20-35 

87 

25 

7 

88 

26 

170 

171 

172 

171 

172 

189 

173 

174 

176 

3'-8.... 
39-i'». .  . 

311-12.  ^ 

313-15 

318-18... 

103 

104 

63,  103 

52 

52 

81-11 

46 

271-8 

812-21... 

47 

27^-" 

g22-3« 

48 

27" 

91-6 

49 

<J'J(13-23 

9^-9 

65 

28 

319-20 

55 

9I8 

911-12 

47,    102 

29 

321-26 

32^-28.'.! 
329 

53 

101 

97 

49 

80 

913-18 

49 

31 

101 

68 

32 

178 

35° 

94 

102 

76.  108 

33 

180 

3" 

98 

103 

56,  107 

XXI 


INDEX  OF  BIBLICAL  PASSAGES 


Proverbs 

Proverbs 

Proverbs 

CHAPTER 

PAGE 

CHAPTER 

PAGE 

CHAPTER 

PAOB 

10<.... 

7G 

1120... 

50 

13«.... 

93,  108 

10^ 

73 

100 

11-'... 

100 

137... 
138... 

77 

10<^^.. 

11=2    .. 

91 

76 

108.  .  .  . 

02 

ir--"... 

92 

139. ... 

105 

10'. . . . 

lOG 

112^.. 

77 

13'o... 

92 

lO^o. . . . 

97 

JJ25-26 

101 

13'i... 

76 

10".... 

99 

112^. 

92 

1312  . 

58 

1012.  .  . 

94, 102 

1128    .. 

77 

13"... 

104 

10". . . . 

(52 

1129... 

02 

13". 

66 

10".   . 

02 

IPO... 

99 

13" 

66 

10". . . . 

75 

11"... 

104 

13"... 

62 

10i«. . . . 

108 

121. ... 

04 

13"  .. 

83 

10".... 

04 

122 

50,  108 

13"  .. 

74 

10»8.  .  .  . 

90 

123.... 

93 

13".... 

59 

10"  ... 

85 

12^.... 

08 

1320. . . . 

91 

1Q20-21 

99 

12\ . . . 

99 

1321... 

107 

1022.  .  .  . 

70 

12«. . . . 

98 

1322. . . . 

68 

1023.  .  .  . 

01 

12^.. 

107 

1323  ... 

72 

102^... 

108 

128. 

100 

132"... 

64 

1025. 

107 

12'.... 

92 

1325  . . . 

107 

1026.  .  .  . 

93 

1210.... 

83 

141... 

61 

1027... 

103 

12".... 

70 

142. . . . 

102 

1028.  ... 

105 

1212... 

99 

143... 

85 

1029.  .  .  . 

50 

12".... 

85 

14^... 

73 

1030. . . . 

107 

12"... 

104 

W. . . . 

95 

10".... 

108 

121^.. 

65 

14«. . . . 

62 

1032.  .  .  . 

99 

12". . . 

61 

147. . . . 

60 

11».... 

50 

12"... 

78 

148. . . . 

91 

112. 

92 

12"... 

101 

149. . . . 

61 

11».  .  .  . 

105 

1219.... 

96 

14". . . . 

58 

11<.... 

77 

122«.... 

107 

1411... 

106 

115^6.  .  . 

93 

1221... 

100 

1412. . . . 

58 

IV... 

108 

1222... 

57 

14".... 

58 

118. 

108 

1223.... 

61 

14"  .. 

105,109 

11'.  .  .  . 

90 

122".... 

73 

14".... 

91 

11»»-".. 

83 

1225. 

1226... 

59 

101 

14". . . . 
14".... 

90 

1112.  ... 

94 

85 

11".... 

90 

1227... 

73 

14". . . . 

60 

11".... 

83 

1228.     _  _ 

108 

14"... 

106 

11".  .  .  . 

80 

131... 

07 

1420. . . 

75 

11".  .  .  . 

75 

132... 

90,  100 

1421... 

101 

11".  .  .  . 

102 

133... 

85 

1422. . . . 

106 

11".  .  .  . 

104 

13^    . . 

70 

1423. . . . 

76 

n". . . . 

108 

135. . .  . 

95 

142"... 

61 

INDEX  OF  BIBLICAL  PASSAGES 


Proverbs 

CHAPTER  PAGE 

14" 78 

142«-" 103 

1*28 82 

14" 86 

M'o 59 

14" 72 

14^2 105 

14^3 61 

143< 83 

14'^ 82 

16' 101 

152 66 

15=" 54 

15^ 100 

155 64 

15« 76,  107 

15^ 66 

15» 57 

159 55 

1510 64 

15'i 54 

15>2 63 

15" 59 

15" 62 

151^ 59 

15'« 77 

1517 102 

I518 94 

15»9 73 

1520 67 

15" 61 

1522 Cf.  11",  2018 

1523 85 

152< 108 

1525 57 

1526 57,  97 

1527 79 

1528 99 

1523 56 

1530 59 

15" 91 

15^2 64 

15'3 102 

161 55 


Proverbs 


CHAPTER 

162 

PAGE 

55 

16' 

57 

16^ 

55 

16^ 

56 

16« 

47 

16^ 

56 

168 

77 

163 

55 

1610 

81 

1611 

54 

1612 

80 

1613-15 

81 

16i« 

66 

161^ 

93 

1618 

92 

1619 

77 

1620 

104 

1621 

101 

1622 

65 

1623 

66 

162^ 

101 

1625 Cf.    1412 

1626 73 

162^ 97 

1628 96 

1629 98 

16^0 97 

16" 60 

16^2 86 

1633 55 

171 95 

172 71 

173 56 

n* 91 

175 101 

17« 68 

17^ 80 

178 83 

179 100 

171" 64 

1711 83 

1712 61 

1713 94 

17" 90,95 


Proverbs 

CHAPTER  FAOa 

1715 57 

17i« 62 

17" 71,100 

I718 80 

1719 94 

1720 107 

1721 68 

1722 59 

1723 79 

172* 60 

1725 68 

172« 79 

172"-28 85 

181 65 

182 61 

183 106 

18" 63 

185 79 

18^ 95 

18^ 62 

188 96 

189 73 

18i« 57 

1811 76 

1812 92 

1813 85 

18" 59 

1815 62 

18i« 83 

18" 78 

1818 Ijrg 

1819 68 

1820 105 

1821 85 

1822 69 

1823 75 

182< 71 

191 75 

192 91 

193 60, 103 

19" 75 

195 79 

196 101 

19^ 75 


xxia 


INDEX  OF  BIBLICAL  PASSAGES 


Proverbs 

Proverbs 

Proverbs 

CHAPTBR 

rXQE 

CHAFTBB 

PAGE 

CHAPTER 

I>AOB 

19»... 

66 

20". . . 

Cf.  20" 

22" 

..     63 

19».... 

Cf.l9» 

20". . . 

55 

22^ 

..     74 

W>. . . . 

71 

20". . . 

85 

228 

..  104 

19".... 

86 

20«... 

82 

22» 

..     72 

19».... 

81 

20"... 

58 

22" 

..     95 

19".... 

68 

2028... 

81 

22" 

..     93 

19"... 

68,  75 

2029... 

59 

22'2 

..     57 

19«  ... 

73 

2030. . . 

79 

22" 

..     73 

19«.... 

64 

211... 

54,  80 

22" 

..     86 

19".... 

101 

212. ... 

56,  58 

22" 

..     60 

19"... 

64 

2P.... 

54,  99 

22" 

..     74 

19". . . 

79 

65 

21*.... 
21^ . . . 

92 

76 

22"-2i 

..     45 

W^. . . 

2222-" 

57,97 

19"... 

54 

21«. . . . 

76 

222''-2'i 

..     71 

19«. . . 

75 

103 

2r.... 

218.... 

106 

93 

2226-27 

..     79 

19"... 

2228 

..     97 

19"... 

Cf.  26" 

21'.... 

68 

2229 

..     73 

19». . . 

79 

67 

21". . . 
21"... 

92 

79 

231-3 

..     82 

19". . . 

23*-6 

..     77 

192^.. 

65 

2V\ . . 

107 

236-8 

..     90 

19«. . . 

78 

21"... 

72 

23» 

..  100 

192». . . 

108 

84 

21"... 

21"... 

83 

99 

23"-" 

..     97 

201... 

23" 

..     65 

20'. . . . 

81 

94 

21"... 
21"... 

62 

84 

23"-" 

..     64 

20'.... 

23"-" 

..  103 

20^... 

73 

63 

21". . . 
21". . . 

108 

68 

2320-" 

..     74 

205.... 

2322 

..     67 

20«.... 

59 

2120... 

66 

23" 

..     63 

20^ . . . 

68 

21"... 

109 

232* 

..     68 

20» .. . . 

81 

2122. 

66 

2325 

..     68 

20» .... 

58 

21"  . 

85 

2326-28 

..     86 

20*". . . 

56 

212^.. 

92 

2329-36 

..     84 

20". . . 

59 

55 

2l2^ . . 

2126.  .  . 

73 

101 

241-2 

..     90 

20». . . 

243-* 

..     66 

20"... 

84 

74 

2l2^.. 

2128    .. 

56 

79 

24*-6 

..     66 

20". . . 

24^ 

..     60 

20"... 

77 

2129. 

90 

248 

..     97 

20"... 

80 

2130... 

54 

249 

..     61 

20"... 

96 

21". . . 

55 

2410-12 

..  100 

20"... 

66 

221.... 

77 

2413-" 

..     65 

20". . . 

96 

222. .. . 

55 

241^" 

..  107 

20~... 

67 

76 

22'.... 
22*.... 

91 

76,  103 

24"-" 

..     94 

20". . . 

2419-20 

..  105 

20". . . 

57,  94 

22*. . . . 

93 

2421-22 

..     83 

INDEX  OF  BIBLICAL  PASSAGES 


Proverbs 

Proverbs 

Proverbs 

CBAPTBB 

PAOII 

CHAPTEB 

PAQB 

CHAPTBH 

PASS 

U"\ . . 

...Superscription 

26l^... 

94 

2818.  _ 

81 

24Mb 

Cf.  18"^ 

79 

2618-19. 

2620.... 

96 

28".... 
2818.... 

108 

24"-". 

96 

106 

24»8. . . 

79.  100 

26".... 

95 

28i».... 

74 

24"... 

74 

2622... 

Cf.  18« 

2820.... 

76 

242*.... 

78 

2623-27  _ 

95 

2821.... 

79 

24". . . 

78,  102 

2628... 

95,  96 

2822.... 

77 

g|.30-34 

74 

271.... 

58 

2823.... 

95 

251.... 

. . .  Superscription 

272.... 

92 

282*. . . . 

67 

25^ . . . 

54,  81 

27^... 

61 

2825.  _  _ 

94,  104 

25'-'*. . . 

81 

27^... 

27^ . . . 
27«. . . . 
27^... 

94 

64 

72 

84 

282». . . . 
282^... 
2828.... 
291... 

104 

25^-^.. 

82 

72 

2570-10 

78 

98 

2511.... 

100 

64 

25''. . . . 

64 

278.... 

59 

292. . . . 

82 

261^ . . . 

82 

279.... 

71 

293.... 

86 

251*.... 

96 

2710.... 

71,99 

29". . . . 

82 

25*5.... 

82 

2711.... 

68 

295... 

95 

25i«. . . . 

84 

2712. . . . 

90 

298.... 

107 

25".... 

71 

271^... 

Cf.  201s 

29'.... 

72 

2518. . . . 

78 

271".... 

95 

298.... 

83 

25". . . . 

100 

2715-16 

68 

299.... 

61 

25». . . . 

100 

271^... 

59 

2910.... 

98 

2521-22 

56,  102 

27I8.... 

73 

2911... 

85 

25".... 

96 

2719.... 

58 

2912. . . . 

82 

25"... 

Cf.  219 

2720.... 

58 

2913.... 

72 

25". . . . 

59 

2721.... 

59 

291".... 

81 

25".... 

91 

2722. . . . 

61 

2915... 

64 

25".... 

92 

2^23-27 

72 

2918... 

107 

252»... 

85 

281.... 

105 

29"... 

63 

261. ... 

100 

282. 

81 

2918... 

103 

26«. . . . 

106 

283.... 

72 

2919... 

71 

26». . . . 

62 

28^... 

64 

2920... 

85 

26*.... 

91 

28^... 

106 

2921... 

70 

26^ . . . 

100 

28«.... 

77 

2922... 

94 

26». . . . 

61 

28^... 

67 

2923... 

92 

26^... 

60 

288.... 

94 

292". . . 

78 

268... 

100 

28'.... 

56 

2925... 

104 

26». . . . 

60 

2810.... 

105 

2926... 

56 

2610. 

91 

28"... 

66 

2927... 

99 

26"... 

61 

92 

Cf.  2215 

73 

2812... 
2813... 
281"... 
2815... 

99 

65 

90 

82 

301-"... 

53 

2612... 

30^6. . . 

57 

26i». . . 

30^-9... 

77 

2gl4-16 

3010... 

71 

INDEX  OF  BIBLICAL  PASSAGES 


ProYcrbs 

CHAPTER  FAOE 

30"-" 109 

30'^'« 109 

30" 67 

30»8-i9 109 

3020 36 

3021-23 iiQ 

302^-28 110 

3029-" 110 

30"-'^ 94 

31*-2 Superscription 

31» 86 

31^-5 81 

31^^ 102 

318-9 81 

31'o-" 69 


Eccleslastes 

CHAPTER  PAGE 

1'-" 113 

1>2-18 114 

2 114 

3»-'5 11(5 

3^6-22 116 

4 117 

51-9 118 

5"-2o 118 

61-3 119 

ei"-!* 119 

71-9 125 

710 119 

711-" 12(5 

71" 119 

715-28 120 

729 121n 

81 126 


Eccleslastes 

CHAPTER  PAOa 

82-» 121 

810 122 

8ii-i» 122n 

81^-15 122 

81^1' 122 

9i-i« 122 

91^-18 126 

101-3 126 

10<-^ 121  i 

lO*-" 127 

101^ 119 

101^ 127 

10i«" 121 

lOis-19 127 

1020 121 

11 123 

12 124 


xrvi 


EXPLANATION  OF  TYPOGRAPHICAL  SYMBOLS 
AND  ABBREVIATIONS 

Text  in  roman  type. 

Foot-notes,  presenting  the  reasons  for  the  analysis  and  classification  of  the 
material,  significant  alternate  readings,  and  explanatory  material,  in  small 
roman  type. 

Interpretative  side-headings,  giving  a  condensed  summary  of  the  accompanying 
text,  on  the  margins  in  small  roman  type. 

Chapter  numbers  in  arable  figures.  Verse  numbers  in  small  figures  placed  above 
the  fine.  Successive  portions  of  a  verse  indicated  by  "■  i'  or  <=,  placed  after 
the  verse  number.  Thus,  Proverbs  I.  3  (second  part  of  the  verse)  to  II.  5 
(first  half)  is  written  l3b-2'a. 

Complete  literary  units  are  numbered  with  arable  numerals  and  referred  to  as 
sections.    Thus,  §  2  refers  to  §  2,  Wisdom's  Appeal,  p.  40. 

General  Abbreviations 

ASJL  =  American    Journal    of  Heb.  =  Hebrew.  sc.  =  namely. 

Semitic  Languages.  Introd.  =  Introduction.  Sym.=  Symmachus's  version  of 

AV  =  Authorized  Version.  i.  e.  =  that  is.  the  O.T. 

At.  =  Arabic.  Lat.  =  Latin    version    of  the   Syr.  =  Syriac    version    of    the 

Aram.  =  Aramaic.                              O.T.  O.T. 

BDB  =  Brown  -  Driver  -  Briggs  Lit.  =  literally.  Targ.  =  Targum. 

Hebrew  Lexicon.  MSS.  =  Manuscripts.  Theod.  =  Theodotian'a  version 

cf.  =  confer,  see.  N.T.  =  New  Testament.  of  the  O.T. 

cp.  =  compare.  Old  Lat.  =  Old   Latin  version    Trad.  =  traditional. 

e.  g.  =  for  example.                            of  the  O.T.  Vs.  =  verse. 

Eth.  =  Ethiopia  version  of  the  O.T.  =  Old  Testament.  V.s.  =  see  above. 

O.T.  RV  =  Revised  Version.  Vss.  =  verses. 

E.V.V.  =  English  versions.  Sah.  =  Sahidio  version  of  the    VSS.  =  versiona. 
Gk.  =  Greek  version  of  the  O.T.        O.T. 

Abbreviations  for  the  Biblical  and  Apocryphal  Books 

Gen.  =  Genesis.  Is.  =  Isaiah.  Mt.  =  Matthew. 

Ex.  =  Exodus.  Jer.  =  Jeremiah.  Mk.  =  Mark. 

Lev.  =  Leviticus.  Ezek.  =  Ezekiel.  Lk.  =  Luke. 

Dt.  =  Deuteronomy.  Hos.  =  Hosea.  Rom.  =  Romans. 

Josh.  =  Joshua.  Am.  =  Amos.  I  Cor.  =  I  Corinthians, 

Sam.  =  Samuel.  Mi.  or  Mic.  =  Micah.  I  Pet.  =  I  Peter, 

Kgs.  =  Kings.  Nah.  =  Nahum. 

Chr.  =  Chronicles.  Hab.  =  Habbakuk. 

Ps.  =  Psalms.  Zech.  =  Zechariah. 

Pr.  or  Prov.  =  Proverbs.  Mai.  =  Malachi. 

Ecc,  Eccl.,  or  Eccles.  =  Eccle-   Wisd.  Sol.  =  Wisdom  of  Solo- 

siastes.  mon. 

Sg.  of  Sgs.  =  Song  of  Songs.        BSir.  =  Ben  Sira,  or  Sirach. 


xxvu 


PROVERBS  AND  DIDACTIC  POEMS 


THE  WORK  OF  ISRAEL'S  WISE  MEN  OR  SAGES 

The  desire  to  store  up  and  to  transmit  to  each  succeeding  generation  the  The 
results  of  experience  was  strong  in  the  mind  of  early  man.     Having  found   the* 
that  a  certain  course  of  action  brought  disaster  and  another  success,  he  was   J,"/^-^', 
eager  to  profit  by  this  hard- won  knowledge  and  to  impart  it  to  his  kindred  and 
friends.     Thus  arose  the  earliest  wisdom  literature. 

In  the  introduction  to  the  Instruction  of  Ptah-hotep,  the  ancient  Egyptian 
sage  states  that  his  purpose  was  to  speak  to  his  son  the  words  of  those  who 
hearken  to  the  counsel  of  the  men  of  olden  time.  Ptah-hotep  lived  nearly  fifty 
centuries  ago,  yet  he  spoke  repeatedly  of  the  counsel  of  the  men  of  olden  time. 
These  allusions  indicate  that  at  this  early  day  there  was  a  large  body  of 
maxims  embodying  the  experience  of  the  sages  of  preceding  generations. 
Ptah-hotep's  purpose  in  transmitting  the  results  of  his  own  practical  obser- 
vation and  experience  in  the  form  of  proverbs  to  his  son  and  disciples  is  also 
clearly  stated:  it  was  to  instruct  the  ignorant  in  the  exact  knowledge  of  fair- 
speaking.  He  adds,  If  you  heed  these  things  that  I  have  said  to  you,  all  your 
plans  will  progress.  Like  Israel's  wisdom  teachers,  he  declares  that  his 
teaahings  are  tfie  glory  of  him  who  obeys,  and  shame  of  him  who  fails  to  keep 
them. 

Ptah-hotep  is  an  excellent  example  of  the  wise  men  or  sages  who  flourished  Egyp- 
in  Egypt  at  an  early  period.  The  names  of  several  of  them  have  been  pre- 
served: Imhotep,  Ke'gemni,  and  Ameneruhe'et.  They  were  the  viziers, 
governors,  or  kings  whose  authority  and  reputation  as  men  of  affairs  greatly 
enhanced  in  the  eyes  of  their  own  and  later  generations  the  value  of  their 
practical  teachings.  About  their  names  have  gathered  collections  of  early 
proverbs.  Some  undoubtedly  came  directly  from  the  lips  of  these  famous 
sages;  others  were  probably  gleaned  by  them  or  by  later  editors  from  the 
words  of  counsel  of  tlie  men  of  olden  time.  Most  of  them  had  been  committed 
to  writing  by  2000  B.C.  They  have  been  preserved  because  they  were  set 
as  copy  for  the  pupils  in  the  scribal  schools.  By  a  fortunate  accident  these 
ancient  copy  books  have  survived.  In  many  points  their  teachings  closely 
resemble  those  of  the  Hebrew  wise.  They  deal  with  duties  toward  superiors, 
equals,  and  inferiors,  and  the  judicious  use  of  the  tongue.  Li  general  they 
give  practical  advice  as  to  how  to  act  prudently  in  all  the  different  relations 
of  that  ancient  life.  They  are  more  egoistic  than  social.  Class  points  of 
view  and  prejudices  are  much  in  evidence.  The  thought  is  often  crude,  but 
it  represents  the  beginning  of  that  wisdom  teaching  that  reached  its  culmina- 
tion on  the  lips  of  Jesus,  the  greater  than  Solomon. 

3 


tian  wise 
men 


HISTORY  OF  THE  WISDOM  V^HITINGS 

Teach-         Among  the  more  significant  teachings  of  Ptah-hotep  are  the  following: 

ings  of 

hoiep  If  you  fi^d  a  wise  man  in  his  time,  a  leader  of  understanding  more 

excellent  than  yourself,  bend  your  arms  and  bow  your  back. 

If  you  find  a  wise  man  in  his  time,  a  poor  man  and  not  your  equal, 
be  not  overbearing  against  him  when  he  is  unfortunate. 

If  you  are  insignificant,  follow  an  able  man  and  all  your  proceeding! 
shall  be  good  before  the  god. 

If  you  are  a  leader,  hear  quietly  the  speech  of  the  petitioner.  He 
who  is  suffering  wrong  desires  that  his  heart  be  cheered  to  do  that  on 
account  of  which  he  has  come.  ...  It  is  an  ornament  of  the  heart 
to  hear  kindly. 

Established  is  the  man  whose  standard  is  righteousness,  who  walks 
in  its  way.  He  ordinarily  makes  his  fortune  thereby,  but  the  ava- 
ricious is  houseless. 

Be  not  avaricious  in  dividing.  .  .  .  Be  not  avaricious  toward  your 
kinsmen.     Greater  is  the  fame  of  the  gentle  than  the  harsh. 

Repeat  not  a  word  of  hearsay. 

If  you  are  a  strong  man,  establish  respect  for  yourself  by  wisdom 
and  by  quietness  of  speech. 

If  you  become  great  after  you  were  little,  and  get  possessions  after 
you  were  formerly  poor  in  the  city  ...  be  not  proud-hearted  be- 
cause of  your  wealth.     It  has  come  to  you  as  a  gift  of  the  god- 
Do  not  practise  corruption  of  children. 
Let  your  face  be  bright  as  long  as  you  live. 

Wise  The  quiet,  contemplative  life  of  Egypt  furnished  a  congenial  atmosphere 

TmoDg      for  the  sages.     Wit,  versatility,  and  culture  were  always  highly  prized  by 
'he  the  early  Egj-ptians.     The  Babylonians,  on  the  contrary,  were  an  active 

"  ■  °'  commercial  people,  more  intent  on  developing  their  laws  and  legal  institu- 
tions than  in  listening  to  the  teachings  of  sages.  In  directing  their  lives,  they 
also  depended  not  so  much  on  practical  maxims  and  counsel  as  upon  oracles, 
omens,  and  magic,  or  else  upon  definitely  formulated  laws.  Hence  the  wise 
men  of  Babylon  were  not  the  sages  but  the  magicians,  the  priests,  and  the 
lawgivers.  There  are  suggestions,  however,  that  the  sages  were  not  entirely 
lacking  in  Babylonian  life.  On  the  back  of  one  of  the  creation  tablets  is  a 
reference  to  this  class: 

Let  the  elder  enlighten. 

Let  the  wise,  the  learned  meditate  together. 

Let  the  father  rehearse,  make  the  son  apprehend. 


Diaus 


THE  WORK  OF  ISRAEL'S  WISE  MEN 

Also,  in  the  second  volume  of  Assyrian  texts  edited  by  Sir  Henry  Rawlinson 
are  found  certain  proverbs  and  riddles  that  were  used  in  instructing  the  pupils 
in  the  schools  of  the  scribes;  but  among  the  hundreds  of  thousands  of  in- 
scriptions that  have  come  from  the  ruins  in  the  Tigris-Euphrates  valley 
only  a  comparatively  few  examples  of  this  type  of  literature  have  yet  been 
discovered.     Pre-eminent  among  these  is  the  noble  proverb: 

You  shall  not  slander,  but  speak  kindly, 
You  shall  not  speak  evil,  but  show  mercy. 
Him  who  slanders  and  sp)eaks  evil. 
The  god,  Shamash,  will  pimish. 

You  shall  not  speak  unrestrainedly,  but  guard  your  lip; 
When  you  are  angry  do  not  speak  at  once; 
If  you  speak  hastily,  you  will  repent  later. 
And  in  silence  will  feel  remorse. 

The  Arabian  desert  was  the  natural  home  of  the  Semitic  wise  man  and  his  in  Ara- 
proverbs.  The  wisdom  of  the  children  of  the  East  was  well  known  to  the  ^"ja^cent 
editor  of  Kings  (I  Kgs.  4^*^).  The  background  of  the  book  of  Job  is  the  '^""^ 
desert  east  of  the  Jordan.  Eliphaz,  the  eldest  of  Job's  friends,  comes  from 
the  Edomite  city  of  Teman,  famous  for  its  wisdom  teachers  (cf.  Jer.  49^). 
The  life  of  the  nomad  was  conducive  to  meditation.  Moreover  he  was  con- 
stantly confronted  by  crises  which  required  quick  and  prudent  action.  His 
unstable  mode  of  living  made  it  necessary  for  him  to  make  many  important 
decisions.  The  hard  struggle  for  a  livelihood  sharpened  his  wits.  Having 
no  settled  place  of  abode,  he  was  obliged  to  treasure  his  valuable,  hard-won 
experience  in  the  form  of  concise,  easily  remembered  proverbs.  Hence 
to-day  in  Palestine  and  in  all  lands  vmder  the  influence  of  the  Arabian  desert 
proverbs  and  epigrammatic  maxims  are  constantly  upon  the  lips  of  the 
people.  Thus,  under  the  old  Turkish  regime  a  supernumerary  of  the  Beirut 
customs  office  (whom  we  employed  to  rescue  our  books  from  the  storehouse 
where  they  had  been  placed  by  the  customs  officials  to  await  the  final  Judg- 
ment Day)  when  asked  whether  the  usual  bribe  would  have  delivered  us 
from  all  annoyance,  replied:  "When  a  man  has  bread  in  his  mouth  he  cannot 
speak."  At  every  turn  in  the  East  the  apt  maxim  takes  the  place  of  the 
ordinary  direct  statement.  Men  learn  instinctively  to  think  and  to  express 
their  thoughts  in  the  characteristic  terms  of  the  ancient  wisdom  teachers. 

The  history  of  the  wise  in  Israel  is  recorded  only  in  barest  outlines  through   Wisdom 
chance  references  in  the  historical  and  prophetic  books  and  in  the  inferences  [Q°a?iy' 
that  may  be  drawn  from  the  wisdom  books  themselves.     Close  proximity   ^^'^^ 
and  contact  with  Egypt  on  the  one  side  and  with  the  life  of  the  Arabian 
desert  on  the  other  undoubtedly  gave  a  great  and  consta,nt  impetus  to  this 
peculiar  type  of  thought.     Similar  conditions  and  needs  in  each  of  these  lands 
also  gave  rise  to  similar  ideas  and  forms  of  teaching.     A  few  proverbs  are 
found  in  the  earliest  historical  books  (e.  g.,  I  Sam.  24").     Jotham,  in  his 
beautiful  fable  (Judg.  9^-^^),  and  Samson,  in  his  famous  riddle  (Judg.  14"'"), 
employed  the  literary  forms  that  characterized  the  teaching  of  the  later  wise. 

In  the  days  of  the  united  Hebrew  commonwealth  there  were  many  women 

& 


court 


HISTORY  OF  THE  WISDOM  WRITINGS 

The  who  were  famed  for  their  practical  wisdom.  David's  strong-minded  com- 
^°'"  mander,  Joab,  employed  the  services  of  a  certain  wise  woman  of  Tekoa  to 
women  ^ij  }|ini  in  sccuriiig  the  recall  of  the  banished  Absalom.  By  means  of  a  skil- 
fully devised  recital  of  her  personal  woes  she  aroused  the  sympathies  of 
David.  After  he  had  committed  himself  to  the  principles  of  mercy  rather 
than  of  stern  justice,  she  demanded  that  he  apply  the  same  to  the  case  of  his 
own  son.  Thus  she  won  her  p)oint  (II  Sam.  14'"^^).  Her  language  has  the 
peculiar  flavor  of  tlie  wisdom  teachers  and  her  words  reveal  a  remarkably 
keen  insiglit  into  human  motives. 

Later  another  wise  woman  aided  Joab.  While  he  was  besieging  the  re- 
bellious city  of  Abel-beth-maacah,  that  stood  at  the  head  of  tlie  Jordan 
valley,  she  sought  an  interview  with  him  and  secured  favorable  terms.  Then 
she  icent  and  advised  all  the  people  in  her  vdsdom  and  persuaded  them  to  sur- 
render (II  Sam.  20^^-22). 
The  Absalom's  rebellion  also  brought  to  the  front  two  counsellors  who  enjoyed 

men  in  ^  great  reputation  for  sagacity  and  skill  in  giving  advice.  Aliithophel  the 
David's  GUonitc,  David's  former  adviser,  went  over  to  Absalom.  The  Hebrew 
historian  states  that  his  counsel  in  those  days  was  as  if  one  inquired  of  the  word 
of  God — so  was  all  tlie  counsel  of  Ahithophcl  regarded  by  David  and  Absalom 
(H  Sam.  16^^).  By  appealing  to  the  pride  and  fear  of  Absalom,  Hushai, 
David's  other  coimsellor  and  faithful  friend,  succeeded  in  thwarting  the 
wiser  counsels  of  Ahithophel.  Chagrin  because  his  advice  was  rejected  drove 
Ahithophel  to  deliberate  suicide. 
Solo-  In  a  court  where  practical  wisdom  was  esteemed  thus  highly  Solomon 

wbdom  was  reared.  His  close  alliance  with  Egj-pt  may  also  have  strengthened  his 
ambition  to  become  famous  as  a  wise  man.  To  judge  from  the  traditions 
that  survive,  his  wisdom  was  of  the  type  that  from  earliest  times  had  been 
highly  prized  in  the  Arabian  desert  and  in  the  land  of  the  Nile.  It  repre- 
sented sagacity,  insight,  and  clear  judgment.  It  is  well  illustrated  by  the 
familiar  story  of  the  method  by  which  Solomon  determined  who  was  the 
real  mother  of  the  baby  that  the  contending  mothers  brought  before  him 
(I  Kgs.  3^*-^*).  The  life  of  the  Arabian  desert  presents  many  striking  paral- 
lels. Two  women  were  brought  before  a  famous  judge  among  the  Arabs, 
charged  with  shamelessness.  After  listening  to  the  charge,  the  judge  pro- 
nounced the  following  sentence:  Let  her  who  is  innocent  of  this  charge  throw 
aside  her  garment  and  stand  before  me  naked.  One  woman  unhesitatingly 
carried  out  the  terms  of  the  sentence.  The  other  cast  herself  to  the  ground 
before  the  judge,  crying.  Slay  me  instead.  It  requires  no  imagination  to 
determine  which  woman  was  declared  innocent.  According  to  the  editor  of 
Kings,  Solomon's  wisdom  differed  from  that  of  Egypt  and  the  Arabians  not 
in  character  but  degree.  There  is  not  the  slightest  evidence  that  it  liad  an 
ethical,  social,  or  religious  quality.  It  was  in  harmony  with  his  splendor- 
loving,  superficial  character.  Although  he  enjoyed  the  reputation  of  being 
the  wisest  man  of  his  day,  his  tyrannical,  disastrous  policy  wrought  only  ruin 
for  himself  and  his  nation.  He  was  sadly  lacking  in  the  deeper  moral  and 
spiritual  qualities  that  were  essential  to  a  really  wise  rule.  In  fact  he  proved 
one  of  the  most  foolish  rulers  that  ever  sat  on  the  throne  of  Israel. 


rov- 
writer 


THE  WORK  OF  ISRAEL'S  WISE  MEN 

In  the  days  of  the  Babylonian  exile,  when  the  editor  of  the  book  of  Kings  Solo- 
lived,  the  tradition  was  current  that  Solomon  was  the  author  of  three  thou-  ^puu- 
sand  proverbs  and  at  least  five  hundred  songs.  The  tradition  also  adds  that  '^'°°  ,^^_ 
fie  spoke  of  different  varieties  of  trees  from  the  cedar  that  is  in  Lebanon  to  the  erb 
hyssop  that  springs  otU  of  the  wall ;  he  spoke  also  of  beasts,  of  birds,  of  creeping 
things,  and  of  fishes.  In  the  light  of  tlie  maxims  found  in  the  book  of  Prov- 
erbs (e.  g.,  C^"  '"*)  it  is  probable  that  the  reference  is  to  the  comparisons  drawn 
from  the  characteristics  of  plants  and  animals.  There  Ls  no  valid  reason 
for  concluding  tliat  Solomon  was  a  pioneer  in  modem  scientific  research. 
His  proverbs,  like  the  peculiar  type  of  wisdom  for  which  he  was  famous, 
doubtless  resembled  closely  the  secular  proverbs  which  have  come  down  from 
the  early  Egyptian  sages.  In  the  iight  of  recent  discoveries  it  is  not  im- 
probable that  he  not  only  imported  an  Eg.\'ptian  wife,  but  proverbs  as  well 
from  the  land  of  the  Nile.  According  to  I  Kings  lO^^  his  policy  was  to  bring 
into  Israel  all  kinds  of  foreign  products.  His  reputation  for  worldly  wisdom, 
his  fame  as  a  framer  of  proverbs  and  songs,  and  the  dazzling  splendor  of  his 
court  fully  explain  why  later  generations  regarded  him  as  the  author  not 
only  of  the  book  of  Proverbs,  but  of  most  of  the  wisdom  books  of  the  Old  Tes- 
tament and  Apocrypha.  Moses,  David,  Solomon,  and  Isaiah  represent  re- 
spectively the  legal,  psalm,  wisdom,  and  prophetic  literature  of  the  Old  Testa- 
ment. To  them  were  attributed  practically  all  later  anonymous  writings. 
The  prestige  of  their  names  was  thus  used  to  give  authority  to  these  late  books. 
It  is  possible  that  some  of  Solomon's  proverbs  have  found  a  place  in  the  book 
of  Proverbs,  although  it  is  not  demonstrable.  It  is  certain  that  the  great 
majority  of  tliem  came  from  later  and  more  spiritually  minded  sages  who 
lived  in  the  light  of  the  noble  teachings  of  prophets  like  Amos,  Hosea,  Isaiah, 
and  Jeremiah. 

Only  a  few  references  are  found  to  the  wise  during  the  period  of  the  divided  The 
Hebrew  states,  but  these  few  are  significant.     While  Isaiah  stood  practically   before 
alone  in  the  wars  of  705-701  B.C.  in  opposing  rebellion  against  Assyria,  he  de-   ^^ 
clares  in  the  name  of  Jehovah: 

I  will  proceed  to  do  a  thing  so  wonderful  and  astonishing. 
That  the  wisdom  of  the  wise  men  shall  perish. 

The  reference  is  to  the  catastrophe  that  was  soon  to  fall  upon  Judah  at  the 
hands  of  the  Assyrians.  Evidently  the  wise  men  of  Isaiah's  day  were,  like 
Ahithophel  and  Hushai,  the  advisers  of  rulers  and  people.  Their  functions 
are  still  political  and  secular,  and  at  times  they  resorted  to  political  policies 
which  the  prophet  did  not  approve. 

The  same  opposition  existed  in  Jeremiah's  day: 

How  can  ye  say,  "We  are  wise  and  the  teaching  of  Jehovah  is  with  us"  ? 
But,  behold,  the  deceptive  pen  of  the  scribes  has  rendered  it  deceptive. 
The  wise  men  are  put  to  shame,  they  are  dismayed  and  taken  ! 
They  reject  the  word  of  Jehovah,  and  what  wisdom  have  they .'' 

Here  the  contrast  is  strongly  drawn  between  that  human  wisdom,  based  on 
observation  and  experience,  which  was  the  possession  of  the  early  sages  and 

7 


HISTORY  OF  THE  ^^^SDOM  ^VRITINGS 

the  messages  of  the  prophets  who  were  inspired  by  a  sense  of  the  divine 
presence  and  command.  The  fundamental  point  on  which  Jeremiah  differed 
from  the  wise  men  of  his  day  appears  to  have  been  in  regard  to  the  national 
policy.  If  so,  it  indicates  that  the  wise  still  confined  their  attention  chie6y 
to  questions  of  state.  In  one  important  passage  in  Jeremiah  they  are 
brought  into  clear  comparison  with  the  other  classes  of  Israel's  teachers.  It 
is  in  connection  with  the  popular  attempts  to  silence  Jeremiah.  His  assail- 
ants urge  that,  if  they  put  him  to  death,  teaching  will  not  perish  from  the  priest, 
nor  counsel  from  the  wise,  nor  the  word  from  the  prophet  (18^*).  As  in  the  days 
of  Ahithophel,  counsel  is  the  p>eculiar  contribution  of  the  wise,  and  there  is  no 
evidence  that  it  was  concerned  with  anything  except  questions  of  state  and 
the  practical  problems  of  daily  life. 
Thrir  In  Ezekiel  7^^  the  same  three  classes  of  teachers  are  again  spoken  of  to- 

and"^  gether,  but  the  term  elders  is  substituted  for  the  wise.  The  reference  confirms 
lions''  *^^  conclusion  that  the  pre-exilic  wise  as  a  rule,  like  the  sages  of  Egjpt  and  in 
the  court  of  David,  were  men  not  only  of  maturity  but  also  of  authority  in 
the  state.  Their  position  gave  them  unusual  opportunities  for  studying  life 
and  for  developing  intelligent,  practical  judgment.  It  also  imparted  great 
weight  to  their  utterances,  so  that,  like  the  words  of  Ahithophel,  they  were 
regarded  as  of  almost  equal  authority  with  the  divine  oracles.  The  evidence 
is  also  clear  that  in  the  days  of  Isaiah  and  Jeremiah  the  people  frequently  fol- 
lowed the  counsel  of  the  wise,  disregarding  the  prophetic  teachings;  but  be- 
fore the  sages  could  wisely  guide  mankind  tliey  had  to  gain,  in  the  painful 
school  of  sorrow,  a  deeper  insight  into  truth  and  the  inspiration  of  a  nobler 
moral  purpose. 
Influ-  The  Babylonian  exile  cut  athwart  all  of  Israel's  life  and  institutions. 

thr  °      Among  the  many  changes  that  it  effected  was  a  fundamental  transformation 
nian^'^    of  the  aims  and  methods  of  the  sages.    With  the  destruction  of  the  Hebrew 
exile  on     monarchy  and  national  independence,  the  political  problems,  which  hitherto 
^  ""^^   had  largely  engrossed  the  attention  of  the  wise,  suddenly  vanished.     As  a 
result,  they  turned  their  attention  from  the  rulers  and  powerful  leaders  of  their 
race  to  the  individual,  to  the  common  man  of  the  street,  and  to  the  children 
who  were  to  be  the  ancestors  of  the  rising  generations.     No  individual  nor 
problem,  however  humble,  was  beyond  the  circle  of  their  interest  and  sjTn- 
pathy.     Thus,  the  advisers  of  rulers  became  the  counsellors  of  the  needy  and 
tempted.     Instead  of  race  or  class  interest,  love  for  mankind  became  the 
guiding  motives  for  the  work  of  the  later  sages.     The  exile  and  all  tlie  woes 
which  followed  in  its  train  had  softened  the  hearts  of  these  alert,  brilliant 
leaders  of  the  Jewish  race.     Henceforth  a  strong  ethical  and  religious  note 
characterizes  all  of  their  teaching.     Narrow  racial  pnaints  of  view  and  inter- 
ests disappear.     It  is  significant  that  Israel  is  not  once  mentioned  in  the  book 
of  Proverbs.     It  is  to  man  they  speak,  and  especially  to  youth,  to  men  and 
women  in  the  making. 
The  Henceforth  the  social  and  religious  teachings  of  the  prophets,  which  the 

of  their     earlier  sages  had  rejected,  were  accepted  as  the  foundation  upon  which  they 
|reatMt    built.     The  principles  which  tlie  earlier  prophets  had  proclaimed  to  the  na- 
tion were  by  these  later  teachers  interpreted  in  terms  clearly  intelligible  to 

8 


THE  WORK  OF  ISRAEL'S  WISE  MEN 

the  young  and  ignorant,  and  were  made  the  guides  in  the  development  of 
individual  character.  Also  in  tlie  days  following  the  exile  the  priests  largely 
ceased  to  be  teachers  of  the  people  and  devoted  themselves  to  the  details  of 
the  ritual.  The  voice  of  the  prophets  was  also  heard  less  and  less.  Tlie  result 
was  that  the  sages  assumed  the  tiisk  of  the  earlier  teachers.  From  the  middle 
of  the  Persian  period  (about  450  B.C.)  imtil  the  Maccabean  struggle  (1C9  to 
165  B.C.),  which  introduced  an  entirely  new  epoch  in  Israel's  history,  the  Jew- 
ish sages  were  the  chief  social,  ethical,  and  spiritual  guides  of  their  race.  To 
their  patient,  tireless,  self-sacrificing  work  is  largely  due  the  preservation  of 
Israel's  faith  during  these  critical  years.  They  indeed  saved  the  soul  of 
Judaism  and  prepared  it  for  the  new  crisis  which  came  during  the  Maccabean 
struggle.  They  also  bore  on  the  torch  of  Hebrew  learning,  which  they  in 
turn  handed  over  to  the  scril)es  and  rabbis,  who  from  105  B.C.  on  became  the 
chief  teachers  of  the  race.  To  tlie  rabbis  they  imparted  that  profound  inter- 
est in  the  individual  and  that  emphasis  on  social  and  moral  values  which 
partially  delivered  the  work  and  writings  of  these  later  teachers  from  the 
blight  of  triviality  and  ceremonialism. 

The  Jewish  wise  men  or  sages  were  not  a  caste  like  tlie  priests,  nor  did  they.    Source 
like  the  prophets,  feel  a  direct,  divine  call  to  their  work.     Keen,  sympathetic    author- 
observation  and  broad  experience  were  their  teachers.     Most  of  them  appear   ''*' 
to  have  been  men  of  mature  years  when  they  began  to  teach.     The  motive 
which  impelled  them  was  their  deep  interest  in  the  welfare  of  society  and 
especially  of  the  youth  with  whom  they  came  into  contact. 

The  first  six  verses  of  the  first  chapter  of  the  book  of  Proverbs  contain  a  Their 
remarkably  clear  statement  of  their  aims.  They  were  concerned  in  imparting  *"°* 
information  and  wisdom  to  the  ignorant  with  the  end  that  they  might  live 
wisely  and  uprightly.  They  also  aimed  to  develop  discretion  in  the  yoimg 
and  inexperienced.  Finally  they  sought  to  inspire  and  direct  their  intelligent 
disciples  that  they  might  increase  in  learning  and  be  able  to  understand  and 
appropriate  the  teachings  of  the  wise.  Their  ultimate  aim,  therefore,  was  to 
develop  intelligent,  prudent,  and  efficient  men  and  women,  and  in  so  doing  to 
lay  the  foundations  for  a  perfect  social  order. 

The  wise  were  primarily  teachers  rather  than  preachers.     Ordinarily  their   Places 
disciples  appear  to  have  sought  them  out  in  their  homes  or  in  the  temple   they 
courts,  where  they  probably,  like  the  later  scribes,  were  to  be  found  teaching   ^^^sht 
the  circle  of  eager  disciples  who  gathered  close  about  them.     Ben  Sira  has 
given  us  a  vivid  picture  of  the  ideal  of  the  pupil  in  the  school  of  the  wise: 

Stand  in  the  assembly  of  the  elders. 
And  whoever  is  wise,  cleave  to  him. 
Desire  to  hear  every  discourse. 
And  let  not  a  wise  proverb  escape  you. 

Look  for  him  who  is  wise  and  seek  him  out  earnestly. 
And  let  your  foot  wear  out  his  threshold  (6^^-^*). 

Ordinarily  the  Hebrew  sages  appear  to  have  taught  their  disciples  in  the 
open  spaces  beside  the  city  gates  where  old  and  young  were  gathered  together 
to  discuss  public  and  private  questions. 

9 


HISTORY  OF  THE  WISDOM  WRITINGS 

Obsta-  Sometimes  their  intense  zeal  to  reach  the  ignorant  and  unreceptive  led  them 

thTir"      to  adopt  the  methods  of  the  prophet  and  address  tlie  assembled  throng: 

patli 

W^isdom  cries  aloud  in  the  streets, 

Raises  her  voice  in  tlie  open  places. 

On  the  top  of  the  walls  she  calls, 

At  the  entrance  of  tlie  city  gates  she  says: 

"How  long,  O  ignorant,  will  you  love  ignorance. 

And  scoffers  delight  in  their  scoffing. 

And  the  stupid  hate  knowledge?"  (Pr.  V^-^). 

Ordinarily  the  eastern  world  is  highly  appreciative  of  the  teachings  of  its 
sages,  but  these  and  many  other  references  in  the  b<x)k  of  Proverbs  indicate 
that  the  Jewish  wise  men  were  often  confronted  by  indifference  or  contemptu- 
ous disregard  for  tlie  pearls  of  wisdom  which  tliey  cast  so  freely  before  their 
disciples.  For  tliat  reason  the  first  nine  chapters  of  the  book  of  Proverbs  are 
devoted  to  an  earnest  commendation  of  the  teaching  of  the  wise.  They 
realized  that  the  first  essential  was  to  create  a  receptive  attitude  in  the  minds 
of  their  disciples,  and  a  clear  appreciation  of  the  practical  value  of  the  wisdom 
which  they  were  striving  to  inculcate. 
Princi-  The  Jewish  sages  anticipated  many  of  the  principles  which  are  regarded  as 
un^er-      fundamental  in  modern  education.     Their  profound  teaching: 

wo*rk  Train  up  a  child  in  the  way  he  should  go. 

And  when  he  is  old  he  will  not  depart  from  it  (Pr.  22'), 

is  the  basis  of  the  modern  religious  education  movement.  To  the  parents 
they  intrusted  the  education  of  their  children.  The  sages  devoted  much  of 
their  time  and  attention  to  training  parents,  that  these  resjxjnsible  guardians 
of  childhood  might  be  qualified  for  their  task.  The  earnestness  with  which 
the  wise  urged  parents  not  to  spare  the  rod  reveals  how  important  they 
deemed  that  task.  The  wise  appear  to  liave  devoted  their  attention  primarily 
to  adolescent  youth.  From  the  age  of  about  twelve,  the  sensible  and  well- 
nurtured  Jewish  boy  began  to  sit  at  the  feet  of  the  sages,  who  taught: 

Walk  with  the  wise  and  you  will  be  wise. 

But  he  who  associates  with  fools  shall  smart  for  it  (Pr.  13*°). 

Before  their  disciples  they  set  up  the  lofty  ideal: 

A  wise  man  is  better  than  a  strong  man. 

And  a  man  who  has  knowledge  than  he  who  has  strength  (Pr.  24'). 

Mean-  Wisdom  represented  in  the  thought  of  the  sages  the  goal  of  all  education. 

'th|°        The  word  comes  from  a  Semitic  root  which  means  in  the  Assyrian  to  know, 
Hebrew    j^jjj  jjj  i\^q  Arabic  to  be  firm,  fi^ed,  free  from  defect.     In  the  teaching  of  the 
wudom     Hebrew  wise  it  represents  not  only  knowledge,  but  also  the  power  to  gain 
knowledge  and  to  use  it  skilfully  and  effectively.     Thus  in  Isaiah  3*  and 
Ezekiel  27'  the  Hebrew  word  vriae  describes  a  man  skilled  in  technical  work. 

10 


THE  WORK  OF  ISRAEL'S  WISE  MEN 

In  Genesis  41'"'' ■ '',  II  Samuel  14^',  and  elsewhere,  it  describes  a  man  skilled 
in  administering  public  affairs;  in  II  Samuel  13',  one  who  is  shrewd  and 
cunning  in  dealing  with  men;  while  throughout  the  book  of  Proverbs  it  is  the 
designation  of  a  man  who  in  all  liLs  public  and  private  acts  is  governed  by  the 
highest  religious  and  ethical  principles.  With  the  wise  the  mere  acquisition 
of  knowledge  was  never  an  end  in  itself.  They  aimed  to  make  men  rather 
than  human  encyclopaedias.  Their  disciples  were  tested  alone  by  their  fruits. 
The  sages  also  taught  that  God  was  the  supreme  Teacher:  Tiir 

divine 
teacher 

My  son,  reject  not  the  instruction  of  Jehovah, 

And  do  not  weary  of  his  reproof; 

For  whom  he  loveth  he  reproveth. 

Even  as  a  father  the  son  in  whom  he  delights  (Pr.  3"-  *'). 

Moreover,  they  taught  that  religion  is  the  foundation  of  all  wisdom: 

The  fear  of  Jehovah  is  the  beginning  of  wisdom. 
But  fools  despise  wisdom  and  instruction  (Pr.  1^). 

The  phrase  jear  of  Jehovah,  here,  in  the  Psalms,  and  in  later  Jewish  Uter- 
atiu-e,  is  equivalent  to  our  modern  term  religion.  It  is  significant,  therefore, 
that  the  sages  placed  this  fundamental  principle  at  the  beginning  of  the  book 
of  Proverbs.  They  were  intensely  interested  in  all  tliat  concerned  the  well- 
being  and  development  of  the  individual;  but  education  which  was  not  truly 
religious  had  in  their  eyes  no  value  nor  attraction. 

The  Jewish  sages  aimed  in  the  book  of  Proverbs  to  hold  up  before  their  Th^ 
disciples  a  composite  portrait  of  an  ideal  man.     It  is  not  an  impossible, 
wishy-washy  saint  that  they  have  here  portrayed,  but  a  man  of  red  blood  and    r'"^-  , 
practical  ability.     He  is  a  faithful  husband,  free  from  the  vices  of  intemper-    in  the 
ance  and  social  immorality,  devoted  to  his  wife  and  the  interests  of  the   Proy. 
household.     All  men  find  in  him  a  true  friend,  a  wise  counsellor,  a  forgiving   "'^ 
foe,  a  neighbor  charitable  toward  others'  faults.     He  is  an  upright,  diligent, 
and  effective  business  man  who  enjoys  the  respect  of  the  community  and 
well-deserved  prosperity.     He  is  a  just  and  considerate  official,  actively 
championing  and  protecting  the  weak  and  defenseless.     He  is  well  informed, 
gifted  with  keen  insight,  and  genuinely  interested  in  his  fellow  men.     He  is 
always  generous  toward  the  needy  and  helpful  to  those  in  distress  and 
trouble.     Above  all  he  is  sane,  well  balanced,  and  guided  by  a  simple,  strong 
faith  in  God  and  by  the  desire  to  be  loyal  in  every  thought  and  act  to  his 
divine  Friend.     The  abiding  happiness  is  his  which  comes  through  living  a 
normal,  upright  life.     The  portrait  is  well  worthy  of  carefiJ  study  and 
thoughtful  imitation. 

In  a  very  true  sense  the  Jewish  sages  were  the  pioneers  who  prepared  the 
way  for  the  later  Christian  education  movement.  Jesus  recognized  this 
debt  when  he  declared  in  speaking  of  himself,  that  a  greater  than  Solomon  is 
here  (Mt.  12*^).  Also,  in  his  reply  to  the  charge  that  he  mingled  freely  with 
all  classes,  he  maintained:  Yet  wisdom  is  vindicated  by  her  deeds  (Lk.  7'*). 

11 


ideal 
man  as 


the 


raSTORY  OF  THE  ^VISDOM  WRITINGS 

Je»u8*  There  are  many  indications  that  Jesus  was  a  close  and  appreciative  student 

towl"rd*    of  the  wisdom  literature  of  his  race.     His  interest,  like  that  of  the  sages, 

'''•^ ,        centred  not  in  the  nation,  nor  in  certain  classes,  but  in  the  individuaJ.     His 

ings  of      aims  and  those  of  the  Jewish  wise  men  were  practically  identical.     At  many 

points  the  great  Teacher  reiterated  or  emphasized  the  principles  already  laid 

down  by  these  earlier  teachers  (cf.,  e.  g.,  Mt.  5*-  and  Pr.  3^*).     His  teaching 

that  whoever  shall  give  a  cup  of  water  to  one  of  these  little  ones  in  the  name  of  a 

disciple  shall  in  no  wise  lose  his  reward  (Mt.  10^^)  is  but  a  more  personal  and 

vivid  declaration  of  the  great  truth  embodied  in  Proverbs  19^^: 

He  who  has  pity  on  the  p>oor  lends  to  Jehovah, 
And  his  good  deed  will  he  repay  him. 

Jesus  taught  In  Matthew  6^*  and  elsewhere  the  filial  attitude  of  trust  tx- 
pressed  in  the  noble  Proverb  (16^): 

Commit  yom*  works  unto  Jehovah, 
And  your  purposes  shall  be  established. 

Many  of  Jesus'  figures  of  speech  are  taken  from  the  lips  of  the  earlier  wise. 
Thus,  for  example,  his  figure  of  the  way  (Mt.  7"'  ")  constantly  recurs  in  the 
book  of  Proverbs  {e.  g.,  4^6,  6^^,  S^^'  ^,  9^).  The  germinal  ideas  and  figures 
that  appear  in  many  of  Jesus'  familiar  parables  are  found  in  Proverbs.  Thus, 
for  example,  the  parable  of  the  two  houses,  the  one  built  on  the  sand  and  the 
other  on  the  rock,  is  suggested  by  Proverbs  10^^  (cf.  12^) : 

When  the  whirlwind  passes  the  wicked  is  no  more. 
But  the  righteous  is  an  everlasting  foundation. 

The  The  epistle  of  James  has  rightly  been  called  the  Christian  book  of  Proverbs. 
^^"'  It  is  not  an  epistle,  but  a  loosely  connected  collection  of  wise  maxims  in- 
book  of  spired  by  the  principles  that  Jesus  proclaimed  and  the  spirit  of  love  and 
erbs  democracy  that  he  infused  into  his  followers. 


12 


II 

THE  LITERARY  ACTIVITY  OF  ISRAEL'S  WISE  MEN 
OR  SAGES 

Israel's  wise  men  or  sages  were  primarily  teachers  and  not  writers.     In   Early 
the  earlier  days  they  apparently  depended  wholly  upon  oral  instruction  and   oraf  n?t 
aimed  to  impress  their  teachings  directly  upon  the  minds  of  their  disciples,    written 
To  this  end  they  put  these  teachings  in  such  compact  literary  moulds  that 
they  could  be  easily  treasured  in  the  memory.     They  also  had  in  mind  the 
immediate  needs  of  the  ignorant  and  inexperienced  with  whom  they  came 
into  personal  contact.     It  was  only  in  the  mature  and  more  contemplative 
period  of  their  activity  that  the  wise  as  a  class  committed  their  teachings  to 
writing. 

Possibly  the  earliest  literary  form  in  which  the  wise  set  forth  their  teaching   Com- 
was  the  similitude  or  comparison.     The  Hebrew  word  for  proverb  {mdshdl)    par^f^t 
means  to  pxd  things  side  by  side,  that  is,  to  viake  a  comparison.     It  is  closely   ''terary 
related  to  the  Greek-derived  word  parable  which  describes  the  presentation 
of  a  thought  by  means  of  an  illustration  or  story.     Like  Nimrod  a  mighty 
hunter  before  the  Lord  (Gen.  10^)  is  perhaps  the  oldest  fragment  of  wisdom 
literature  in  the  Old  Testament.     Proverbs  25^^  contains  a  characteristic 
proverb  that  is  the  outgrowth  of  the  tendency  to  present  an  important  truth 
in  terms  of  common  physical  experience: 

As  cold  water  to  a  thirsty  man. 
So  is  good  news  from  a  far  country. 

The  proverb  is  the  basal  literary  unit  in  all  wisdom  literature.     It  presents  Proverb 
in  the  most  concise  and  epigrammatic  form  the  crystallized  results  of  experi-   ^owth' 
ence.     A  popular  proverb  possesses  authority  because  it  is  the  outgrowth   "?  ^'^p^ 
of  common  experience  and  has  the  indorsement  of  the  successive  generations 
that  have  preserved  it.     Its  transmission  from  mouth  to  mouth  subjected  it 
to  a  constant  process  of  attrition,  which  in  time  wore  away  all  needless  words 
and  tended  to  give  it  a  compact,  epigrammatic  form.     This  process  is  illus- 
trated in  the  case  of  certain  proverbs  which  have  been  preserved  both  in 
their  older,  more  verbose,  and  in  their  later,  more  concise  form.     The  older 
Hebrew  literature  contains  a  few  examples  of  the  one-line  proverb,  as  for 
example  the  proverb  of  the  ancients,  which  David  quotes  m  I  Samuel  24": 
From  the  wicked  comes  forth  wickedness.     But  all  of  the  proverbs  found  in  the 
wisdom  books  of  the  Old  Testament  are  poetic  in  form.     Poetry  was  the 
most  natural  medium  for  conveying  thought  among  all  primitive  peoples. 
Rhythm  of  sound  or  thought  is  ever  an  efficient  aid  to  the  memory.     Further- 

13 


HISTORY  OF  THE  WISDOM  WRITINGS 

more,  the  presentation  of  the  practical  teaching  in  dual  form  tended  to  em- 
phasize and  make  clear  the  thought. 
Origioof  The  majority  of  the  biblical  proverbs  are  orphans.  The  origin  of  most  ot 
^^'  them  is  unrecorded.  A  few  of  them,  like  the  proverb.  Is  Said  among  the 
prophets?  clearly  go  back  to  some  historic  incident  (cf.  I  Sam.  10^°-^*  and 
J9i8-24j_  Some  were  probably  first  presented  in  the  form  of  riddles.  Thus, 
for  example.  Proverbs  16-*  may  well  have  been  suggested  by  the  question, 
Wfiat  is  as  sweet  as  honey?  and  its  answer.  Pleasant  discourse,  for  it  is  sweet  to 
the  soul  arid  medicine  to  the  hones.  Proverbs  22^,  with  its  emphasis  on  the 
value  of  a  good  name,  may  go  back  to  the  question,  What  is  worth  viore  than 
riches?  Similarly  the  question,  WheA  is  like  seizing  a  dog  by  the  cars?  may 
originally  have  introduced  the  answer.  Meddling  u'ith  a  qvarrel  not  your  own. 
The  great  majority,  however,  of  the  maxims  in  the  book  of  Proverbs,  clearly 
come  from  the  lips  of  once  famous,  but  now  unknown  sages.  In  many 
proverbs  the  language  reflects  the  point  of  view  of  these  venerable  teachers ; 

My  son,  if  you  are  wise  I  shall  be  glad, 

I  shall  rejoice  when  you  speak  right  things. 

Buy  the  truth  and  sell  it  not. 

Wisdom,  instruction,  and  understanding  (23'^'  ^'). 

Use  of  The  sages  knew  the  value  of  presenting  their  teachings  in  a  striking,  thought- 

^""  ^  provoking  form.  Like  Jesus,  they  appreciated  the  value  of  the  paradox. 
Thus  in  Proverbs  26'' •  ^  they  developed  the  paradox  by  putting  two  proverbs 
together.  Each  contained  a  valuable  teacliing,  and  yet,  when  placed  side  by 
side,  they  seem  to  present  a  direct  contradiction.  The  reader  in  explaining 
this  seeming  contradiction  would  inevitably  have  fixed  in  his  mind  the  truth 
conveyed  by  each: 

Answer  not  a  fool  according  to  his  folly. 
Lest  you  also  become  like  him. 
Answer  a  fool  according  to  his  folly. 
Lest  he  be  wise  in  his  own  conceit. 

Gnomic  Notwithstanding  the  limitations  of  the  gnomic  type  of  literature,  the  wise 
succeeded  in  discussing  the  important  questions  in  which  they  were  interested 
with  remarkable  thoroughness.  They  accomplished  this  end  by  putting  side 
by  side  proverbs  dealing  with  the  same  theme.  Each  verse  or  couplet  is  a 
imit  by  itself,  and  yet  together  they  present  the  practical  conclusions  of  the 
sages  on  such  themes  as  the  proper  treatment  of  the  fool  (Pr.  26*-"),  the 
characteristics  and  fate  of  the  lazy  man  (26^''-^^),  or  the  woes  which  attend  the 
drunkard  (232^-*^) .  In  Proverbs  31^"-^^  the  characteristics  of  the  efficient  house- 
wife are  set  forth  in  a  beautiful,  alphabetical  poem.  In  the  same  way  in  the 
opening  chapters  of  the  book  of  Proverbs  the  value  of  wisdom  is  proclaimed 
in  a  series  of  what  might  be  called  gnomic  essays. 
Book  of  The  next  stage  in  the  development  of  the  wisdom  literature  is  illustrated  by 
gifjgtes  the  book  of  Ecclesiastes.  Here  the  question  of  what  is  worth  while  is  dis- 
cussed both  from  the  practical  and  philosophical  point  of  view.     While  much 

14 


LITERARY  ACTIVITY  OF  ISRAEL'S  WISE  MEN 

of  the  thought  is  set  forth  in  proverbial  form,  the  author  refuses  to  be  bound 
down  by  the  proverb  unit.  Philosophical  essay  or  homily  perhaps  best 
describes  this  product  of  late  Jewish  wisdom. 

The  cuhnlnating  htcrary  product  of  the  wise  is  the  book  of  Job.     Here  the    wisdom 
gnomic  unit  used  is  combined  in  such  a  masterly  way  that  the  profoundest    t'ure^t 
and  most  difficult  problems  of  human  philosophy  are  treated  with  amazing   ^^-^^ 
thoroughness.     Different  speakers  are   introduced  to  set  forth  the  many 
different  interpretations  of  the  problem  of  innocent  suffering.     The  whole  is 
suffused  with  a  personal,  emotional  element.    The  result  is  the  greatest  IjtIc 
drama  of  antiquity. 

The  most  typical  product  of  the  wisdom  school  is  the  book  of  Proverbs.   The 
This  elaborate  anthology  is  in  reality  a  library  in  itself.     Its  various  super-   p^^. 
scriplions  suggest  its  long  literary  history.    The  chief  and  probably  the  oldest   "^' 
section  of  the  book  is  found  in  10^22^^.     It  bears  the  superscription.  These 
are  tlie  Proverbs  of  Solomon.     They  deal  with  the  social  evils  denounced  by 
prophets  like  Amos  and  Isaiah. 

Many  references  to  a  king,  who  is  thought  of  as  a  native  ruler,  imply  that  lu  date 
certain,  if  not  a  majority,  of  these  proverbs  come  from  a  period  before  the 
Babylonian  exile  while  the  Jews  were  still  ruled  by  men  of  their  own  race. 
The  absence  of  any  reference  to  the  exile  confirms  that  impression.  On  the 
other  hand,  the  absence  of  any  allusions  to  idolatry  and  the  presence  of  a  class 
of  scoffers  suggest  that  many  of  them  come  from  after  the  exile  and  that  the 
collection  as  a  whole  was  not  made  before  the  latter  part  of  the  Persian  or  the 
early  part  of  the  Greek  p>eriod. 

The  appendices  in  22^^-24^  are  not  attributed  to  Solomon,  but  to  the  wise   Divl- 
men  as  a  class.     The  inference  is  that  they  come  from  a  later  period  than  the   andlu- 
preceding  collection.     The  term  proverb  of  Solomon  (cf.  psahn  of  David)  ap-   ttorship 
parently  describes  a  proverb  which  came  from  an  early  period,  and  was  there- 
fore attributed  by  popular  belief  to  the  early  Hebrew  ruler  who  was  famous 
for  his  wisdom.     The  expansion  of  this  tradition  is  illustrated  by  the  fact 
that  in  the  final  sup>erscription  appended  to  the  Proverbs  (1^)  the  entire  book 
is  described  as.  The  Proverbs  of  Solomon,  even  though  this  testimony  is  belied 
by  the  contents  of  the  proverbs  themselves  and  by  the  direct  statement  of  the 
superscriptions  found  within  the  book.     The  appendices  in  22^^-24^  contain 
many  repetitions  of  maxims  found  in  the  larger  collection.     This  fact  indi- 
cates that  these  later  collections  were  gleaned  in  part  from  the  same  field. 
The  allusions  to  commercial  life,  to  the  exiled  Jews,  and  to  the  wide  preva- 
lence of  intemperance  point  to  the  Greek  period  as  the  probable  date  when 
these  smaller  collections  were  added. 

New  light  upon  the  origin  of  certain  biblical  proverbs,  and  especially  those    Egyp- 
in  22"-24^,  has  come  from  tlie  ruins  of  ancient  Egj^pt.     In  1923  Sir  Wallis   ]^f^^  „{ 
Budge  published  in  the  Second  Series  of  Egyptian  Hieratic  Papyri  an  Eg^^p-   p^^^**g°t^ 
tian  wisdom  book,  entitled.  The  Teaching  of  Amenemope,  which  may  be  dated 
about  1000  B.  C.    It  is  divided  into  thirty  chapters  and  consists  of  popular 
proverbs.    From  a  writing- tablet  preserved  in  the  Turin  Museum  we  know 
that  it  was  used  as  a  text-book  in  the  Egyptian  schools  twenty-five  hundred 
years  ago.    The  most  interesting  fact,  however,  is  that  nine  of  these  proverbs 

15 


mSTORY  OF  THE  WISDOM  WRITINGS 

are,  as  Professor  Adolph  Erman  has  pointed  out  in  the  May,  1921,  rep>ort 
of  the  Prussian  Academic  dcr  Wisscnachafl,  almost  word  for  word  identical 
with  maxims  found  in  tlic  bibhcal  lx)ok  of  Proverbs.  Seven  of  these  are  in 
the  appenthees  in  Proverbs  SS^'-S-t^'',  indicating  that  these  later  collections 
were  probably  made  by  a  Jew  living  in  Egypt  during  the  Greek  period,  who 
drew  freely  from  the  famous  tcfmlotn  of  the  Eijijplians. 
Chap-  The  finest  proverbs  in  the  book  are  found  in  c-ha])ters  25-29.     The  siiper- 

^  ■*"  scription  states  that  these  proverbs  were  transcribed  by  the  scribes  of  Heze- 
kiah,  king  of  Judah,  but  they  still  bear  the  traditional  title,  Proverbs  of 
Solomon.  The  word  meaning  to  transcribe  is  found  only  in  late  Hebrew. 
Its  presence  implies  that  the  superscription  is  not  earlier  than  the  Greek 
period.  The  rulers  who  figure  in  these  proverbs  are  opi)ressors  rather  than 
champions  of  the  people,  suggesting  Persian  or  Greek,  rather  than  Jewish, 
potentates.  The  literary  form  of  these  proverbs  is  also  more  complex  than 
the  simple  couplets  foimd  in  the  first  large  collection  (10^-22'^).  The  earlier 
part  of  the  Greek  period  is  probably  the  historical  background  of  most  of 
them. 
Later  To  tlils  collccllon  or  collections  were  added  in  later  daj's  the  preface  con- 

tiona  tained  in  l'^"'',  the  elaborate  prologue  in  I'-O^**  describing  wisdom,  and  finally 
the  long  appendices  in  chapters  30  and  31.  The  corrupt  citj'  life  reflected  in 
the  prologue  and  the  philosophical  proverbs  and  Aramaisms  that  appear  in  the 
appendices  indicate  that  they  all  probably  come  from  the  latter  part  of  the 
Greek  period,  although  probably  from  different  writers  and  editors. 
Bum-  The  book  of  Proverbs,  therefore,  represents  the  growth  of  five  or  six  cen- 

™"^  turies.  Possibly  some  of  the  maxims  actually  come  from  Solomon.  Many 
of  the  proverbs  m  this  section  were  probably  long  current  on  the  lips  of  people 
before  they  were  collected  and  edited.  It  is  doubtful  whether  anj^  part  of  the 
book  was  committed  to  writing  before  the  exile.  Then  it  took  form  in  suc- 
cessive collections.  Proverbs  in  its  final  form  may  be  dated  about  200  B.C. 
It  represents  not  the  work  of  one,  but  probably  a  score  at  least,  if  not  a 
hundred  or  more  different  writers.  It  is  the  great  storehouse  of  Israel's 
practical  wisdom,  but  like  the  Koran  and  many  other  products  of  oriental 
thought,  its  contents  must  be  classified  before  they  can  be  successfully  studied 
and  utilized  by  modern  western  students. 


16 


m 

THE  mSTORY  AND  POINT  OF  VIEW  OF  THE  BOOK  OF 
ECCLESLVSTES 

The  sensation  in  passing  from  the  book  of  Proverbs  to  Ecclesiastcs  is  akin  its 
to  that  which  one  experiences  when  he  steps  out  of  a  brilliant,  oriental  sunset  ^^^' 
into  a  dimly  lighted,  mysterious  subterranean  passage.  Teachings  which 
have  seemed  obvious  and  firmly  established  suddenly  become  vague  and  un- 
certain. Dark  doubts  and  an  atmosphere  of  pessimism  confront  the  reader 
on  every  side.  The  problems  which  haunt  the  pages  of  Omar  Khayyam, 
Schopenhauer,  and  the  Russian  pessimists  are  constantly  being  presented  for 
consideration. 

Yet  few  Old  Testament  books  have  made  a  deeper  impression  on  English  The 
literature  and  thought  than  Ecclesiastcs.     The  French  scholar  Renan  de-   tbn  "r 
clared  that  it  was  tlie  most  cliarming  book  ever  written  by  a  Jew.     Its  fas-   *^*  ^'^^ 
cination  lies  in  part  in  the  very  fact  that  it  belongs  to  that  literature  of  pessi- 
mism and  revolt  which  has  always  had  a  unique  attraction  for  certain  types  of 
mind.     Above  all  it  lays  bare  the  tragedy  of  a  hiunan  soul  unillumined  by 
spiritual  insight  nor  warmed  by  imselfish  service.     The  author  also  has  a 
forceful,  epigrammatic  manner  of  presenting  his  conclusions,  which  goes  far 
to  explain  why  his  teachings  have  been  more  widely  quoted  than  those  of 
almost  any  other  Old  Testament  teacher. 

The  problems  discussed  in  the  book  of  Ecclesiastcs  are  also  of  perennial  Its 
human  interest.  Of  all  the  Old  Testament  wisdom  writings^  it  approximates  *"* 
most  nearly  in  its  point  of  view  to  that  of  the  Greek  philosophical  literature. 
The  author  seeks  to  face  squarely  the  whole  of  reality.  He  struggled  valiantly 
wnth  the  problem  of  what  is  of  value  in  human  life.  He  even  rises  to  the  con- 
sideration of  the  ever-recm-ring  question  of  whether  life  itself  is  really  worth 
living.  At  the  very  beginning  he  states  his  pessimistic  thesis:  All  w  vanity. 
In  succession  he  presents  his  negative  conclusions  regarding  the  various 
sources  that  are  supposed  to  yield  satisfaction. 

It  is  not  strange  that  the  book  of  Ecclesiastcs  was  the  last  to  find  a  place  Date 
in  the  Old  Testament  canon.  The  sm-prising  fact  is  that  it  was  included  at 
all.  It  is  known  that  Antiochus  the  Great  became  king  of  Syria,  when  only 
seven,  and  in  198  B.C.  wrested  Palestine  from  Ptolemy  V.  If  these  identifi- 
cations are  correct,  lO^^'  ^^  expresses  the  enthusiasm  of  the  Jews  over  this 
transfer  of  power  to  Antiochus.  It  also  suggests,  as  a  definite  date  for 
Ecclesiastcs,  the  years  immediately  following  200  B.C.  This  dating  is  in  per- 
fect accord  with  the  other  evidence. 

17 


HISTORY  OF  THE  \MSDOM  WRITINGS 

The  his-       The  last  half  of  the  third  and  the  first  half  of  the  second  century  B.C.  woM 
[,°"^f       the  darkest  and  most  corrupt  p>eriod  in  the  history  of  the  Jews  of  Palestine. 
ground     Their  home-land  was  the  bone  of  contention  between  the  rival  rulers  of  Egypt 
and  SjTia.     Drunkermesa  and  licentiousness  were  regnant  in  the  court  of 
Eg^'pt,  and  the  favorites  of  irresponsible  despots  preyed  on  the  people  of 
Palestine.     Jewish  tax-collectors,  like  Joseph  the  son  of  Tobias,  fattened 
upon  their  fellow  countrymen  and  made  their  profession  loathsome  to  the 
Jews.     It  was  a  selfish,  sordid  age,  and  the  helpless  Jews  of  Palestine  saw 
only  the  corrupt  and  seamy  side  of  Hellenistic  civilization.     This  dreary 
background  is  reflected  in  the  writings  of  the  original  author  of  Eccleaiastes. 
It  also  goes  far  to  explain  the  hopeless  pessimism  that  pervades  the  sections 
that  come  from  his  pen. 
Person-         The  personality  of  the  author  of  Ecclesiastcs  is  clearly  revealed  in  his 
Kofe-      writings.     He  either  bore  the  name  or  assumed  the  title  Koheleth.     The  word 
^•^^^         means  one  who  calls  together  or  addresses  a  popular  assembly.     Whatever 
be  his  faults,  Koheletli  was  certainly  frank.     In  his  revelations  of  his  inner 
experiences,  he  rivals  the  modern  realists.     It  is  the  frankness  of  old  age, 
which  has  left  behind  all  the  pretenses  and  ideals  of  youthful  years.     His 
description  of  the  failing  powers  of  old  age  is  one  of  the  most  brUliant  passages 
in  the  world's  literature  and  could  have  been  written  only  by  one  who  was 
witnessing  the  dissolution  of  his  physical  vigor.     The  peculiar  quality  of 
his  pessimism  is  also  that  of  extreme  old  age.    As  has  been  noted,  it  is  not  an 
attitude  of  bitterness,  but  one  of  calm  hopelessness.    It  is  the  philosophy  of 
physical  weakness.     The  mere  thought  of  toil  and  struggle  tires  him.     His 
mind,  however,  is  active,  for  his  book  abounds  in  brilliant  epigrams. 
His  __  It  is  evident  from  2'-*  that  he  had  great  wealth  and  had  used  it  throughout 

his  long  life  chiefly  for  his  personal  gratification.  He  knew,  too,  by  bitter 
experience  the  limitations  of  money.  He  had  learned  that  the  satiety  of  the 
rich  does  not  lei  him  sle.p  (5^).  Also  that  the  eye  is  never  satisfied  iviih  riches 
(4*).  Evidently  his  selfish  policy  had  won  for  him  no  friends.  Even  his 
domestic  life  appears  to  have  been  a  tragedy.  On  rare  occasions  ;in  hi*  varied 
life  he  had  found  a  true  man,  but  never  a  faitliful  woman  (7^*).  Sadly  he  ex- 
claims: 1  found  something  more  bitter  than  death — a  woman  whose  heart  is  snares 
and  nets  and  her  hands  are  fetters  (7^®).  Possibly  the  sequel  Is  a  part  of  his  philo- 
sophical autobiography.  Whoever  pleases  God  shall  escape  her ;  but  the  sinner 
shall  be  taken  by  her,  or  it  may  be  the  sarcastic  addition  of  a  later  sage.  In 
any  case,  it  is  probably  a  true  reflection  of  Koheleth's  experience. 

Koheleth  tells  without  reservation  or  apology  of  his  selfish  pursuit  of  pleas- 
ure and  of  his  unrestrained  self-indulgence,  but  of  one  fact  he  is  proud:  he 
never  lost  his  head:  my  vnsdom  remained  with  me  (2^).  Withal  it  is  not  an 
admirable  character  that  is  here  revealed,  but  it  is  consistent  and  a  typical 
product  of  the  corrupt,  materialistic  third  century  before  Christ. 
Hii  Ecclosiastes  is  the  most  dramatic,  as  well  as  the  saddest,  book  in  the  Bible. 

writing  Koheleth,  with  one  foot  in  the  grave  and  with  his  physical  energies  flickering 
like  a  burnt-out  wick,  writes,  even  though  all  toil  for  him  is  painful,  that 
he  may  pass  on  to  youth  the  results  of  his  experience,  negative  though  they 
are.     There  is  no  doubt  about  his  purpose:  he  desired  to  warn  man  not  to 

18 


eipen- 


HISTORY  OF  THE  BOOK  OF  ECCLESIASTES 

expect  much  in  life.  He  believed  that  he  who  anticipates  nothing  has  no 
disappointments.  Also  he  had  a  positive  purpose.  He  had  found  that  cer- 
tain experiences,  such  as  constructive  work,  yield  a  passing  pleasure.  Like- 
wise youth  has  certain  joys  that  are  beyond  the  grasp  of  old  age.  His 
advice,  therefore,  is  to  enjoy  the  valid  pleasiures  that  each  stage  in  life  offers, 
and  not  to  wait,  as  many  do,  until  it  is  forever  too  late. 

Most  of  the  Old  Testament  books  are  shot  tlu"ough  with  a  strongly  per-    Literary 
sonal  element.     This  lyrical  quality  is  a  large  part  of  their  cliarm.     Pre-   Ictei  of 
eminently  is  this  true  of  Ecclesiastes.     It  is  a  journal  iniime.     In  a  series  of   ^j^"'" 
loosely  connected  essays,  Koheleth  gives  the  results  of  his  own  personal  ob- 
servation and  experience.     Some  of  tlie  brilliant  proverbs,  with  which  his 
writings  are  freely  interspersed,  are  of  his  own  coinage;  others  were  evidently 
gleaned  from  the  storehouse  of  the  wise.     The  style  passes  easily  from  prose 
to  poetry.     These  didactic  essays  culminate  in  the  brilliant  poem  descriptive 
of  youth  and  old  age  in  lP-12*.     In  a  series  of  vivid  pictures  he  portrays  the 
gradual  disintegration  of  man's  material  habitation  until  at  last  comes  the 
final  collapse  and  the  oriental  mourners  go  up  and  down  the  street,  raising 
their  shrill  cries  of  lamentation. 

Koheleth's  thought  is  cast  in  Jewish  moulds,  and  yet  he  breaks  away  from   Kohe- 
many  of  the  accepted  points  of  view  of  Judaism.     His  approach  to  the  prob-   idea  of 
lems  of  the  imiverse  reveals  the  Greek  atmosphere  in  which  he  lived.     In  cer-   ^f^^jj*"*^ 
tain  respects  he  anticipates  modern  scientific  methods.     He  accepts  nothing   universe 
on  the  basis  of  authority.     He  trusts  only  his  own  observation  and  experience. 
He  recognizes  the  fixed  order  of  the  universe  and  the  reign  of  unchanging  laws 
(1*"",  3^-",  8^"').     But  to  his  aged,  wearied  eyes,  these  laws  and  the  tireless, 
unvarying  action  of  natural  forces,  bring  not  joy  and  confidence,  but  only 
ennui.     He  does  not  question  God's  existence  and  infinite  power,  but  he  finds 
in  the  merciless  mechanism  of  nature  no  evidence  of  divine  love  and  no  op- 
portunity for  fellowship  and  co-operation  with  him.     His  religion  is  even 
colder  and  more  cheerless  than  that  of  the  modern  mechanistic  materialist, 
for  he  believed  that  God  had  put  ignorance  in  men's  viinds,  so  that  they  cannot 
find  out  from  the  beginning  to  the  end  the  work  that  God  is  doing. 

Human  life  and  organized  society,  as  he  viewed  them,  are  equally  xmsatis- 
fying.  Men  strive  and  toil  instinctively  for  riches,  knowledge,  honor,  and 
happiness,  but  in  the  end  all  these  quests  are  fruitless.  Society,  too,  is  ruled 
by  injustice  and  might,  not  right,  as  a  rule  prevails  (8'-^^). 

Koheleth's  javmdiced  view  of  life  is  largely  due  to  his  lack  of  any  belief  in   No  be- 
personal  immortality.     In  this,  as  in  other  respects,  he  is  a  forerunner  of  those   personal 
staunch  conservatives,  the  Sadducees,  who  held  with  their  forefathers  that   [^it""^ 
there  was  no  joyous  life  or  development  beyond  the  grave.     For  the  fate  of 
man  and  of  beasts  is  the  same :  as  the  one  dies,  so  the  other  dies — all  go  to  one 
place;  all  are  from  the  dust  and  all  return  to  dust  (3"'  ^°).     Having  no  appre- 
ciation of  the  sacredness  or  possibilities  of  human  personality,  Koheleth  deems 
the  dead,  whx)  know  absolutely  nothing,  happier  than  those  involved  in  the  tiu*- 
moil  of  life  (4^).     It  was  to  present  a  far  different  and  nobler  view  that  the 
apocryphal  book  entitled,  The  Wisdom  of  Solomon,  was  written. 

Like  every  constitutional  pessimist,  Koheleth  seems  to  take  a  certain  grim 

19 


fflSTORY  OF  THE  WISDOM  WHITINGS 

Things     delight  in  painting  life  in  its  darkest  colors.     Grudgingly  he  admits,  however, 
^^jig*"       tliat  it  oflFers  certain  satisfactions  which  men  should  enjoy,  as  insects  do  the 
sunsliine  on  a  spring  day.     Nowhere  docs  he  recommend  dissipation,  for  in 
the  end  it  destroys  rather  than  adds  to  a  man's  pleasure.     Evidently  he  was 
influenced  by  the  inlierited  morahty  as  well  as  the  religion  of  his  race.     The 
natural  pleasures  of  youth,  the  joy  of  work  and  of  married  life  are  what  he 
commends,  for  they  have  at  least  a  temporary  value.     Go,  eat  your  food  with 
joy  and  drink  Tjour  loine  inth  a  merry  1ieart,for  God  hath  already  approved  your 
doing  so.     Let  your  garments  be  always  white,  and  let  not  your  head  lack  oil. 
Enjoy  life  with  the  imvian  whom  you  love  all  the  days  of  the  vain  life  which  God 
gives  you  tinder  the  sun,  for  it  is  your  portion  in  life  and  the  reward  of  your  toil 
under  the  sun  (9^"^). 
Sources         Earlier  interpreters  of  Ecclesiastes  traced  many  of  its  ideas  to  the  influence 
fit^s^*^   of  the  Stoic  and  Epicurean  schools  of  Greek  thought.     There  may  have  been 
philoso-    such  indirect  influences,  for  Palestine  in  the  tliird  century  B.C.  was  saturated 
^  ^         with  Hellenic  cultm-e;  but  it  is  evident  that  Koheleth  was  more  directly  in- 
fluenced by  the  older  Babylonian  philosophy  from  which  both  of  these  great 
schools  drew  many  of  their  ideas.     The  closest  parallel  to  Ecclesiastes  is 
found  in  the  old  13abylonian  Gilgamesh  Epic,  which  may  be  dated  about 
2000  B.C.     It  is  addressed  to  the  national  hero: 

O  Gilgamesh,  fill  indeed  yoiu:  belly. 

Day  and  night  be  joyful. 

Daily  ordain  gladness. 

Day  and  night  rage  and  make  merry. 

Let  your  garments  be  bright, 

Purify  your  head,  bathe  with  water. 

Desire  your  children  which  your  hand  possesses. 

Enjoy  a  wife  in  your  bosom. 

Peaceably  do  your  wx)rk  (cf.  Barton,  Eccles.  39,  40) 

The  A  philosophy  which  departed  as  widely  as  did  that  of  Koheleth  from  the 

^^^'j  religion  of  his  race  and  from  the  testimony  of  deeper  spiritual  experience  could 
of  Ec-  not  stand  unchallenged.  Ecclesiastes  in  its  present  form  confirms  this  conclu- 
sion. Certain  earlier  interpreters  regarded  it  as  the  record  of  an  ancient  dis- 
cussion regarding  the  real  values  in  life  similar  to  the  debates  between  the 
rabbis  recorded  in  the  Talmud.  In  a  sense  this  is  true;  but  there  is  no  evi- 
dence that  Koheleth  ever  sat  in  the  presence  of  his  critics.  Evidently  his 
silver  cord  was  snapped  and  the  golden  bowl  was  broken  before  they  turned 
upon  him.  Possibly  all  this  was  in  keeping  with  the  deliberate  intention  of  tliis 
brilliant  cynic.  It  was  inevitable  that  his  pessimistic  and,  to  a  large  extent, 
false  pliilosophy  of  life  should  be  attacked  from  many  sides.  Fully  one- 
fourth  of  the  present  book  records  these  attacks.  Sometimes  it  is  only  a  line 
denying  pointblank  one  of  Koheleth's  extreme  assertions.  Sometimes  it  is 
in  the  form  of  elaborate  poems  describing  the  value  of  that  wisdom  which 
Koheleth  rejected  as  only  of  secondary  value  (cf.  7"-  ",  9"-10',  10»-"). 

^0 


revision 
of 
tl 
siastes 


mSTORY  OF  THE  BOOK  OF  ECCLESIASTES 

Certain  of  these  apparently  contain  very  pointed  arraignments  of  Koheleth 
and  his  pessimistic  philosophy: 

The  words  of  the  wise  spoken  quietly 

Are  more  effective  than  the  loud  cry  of  an  arch-fool ! 

Wisdom  is  better  than  weapons, 

But  one  sinner  destroys  much  good. 

A  dead  fly  corrupts  the  perfumer's  ointment, 

So  a  little  folly  destroys  precious  wisdom  (9^^-10*). 

These  comments  evidently  come  from  later  sages.  Others  were  added  by 
Pharisaic  moralists.  They  reflect  a  more  orthodox,  formal  philosophy  of 
life:  Because  the  sentence  of  an  evil  deed  is  not  'promptly  executed,  men  are  in- 
clined to  do  un'ong.  But  aWiough  a  sinner  does  wrojig  persistently  and  goes  on 
unpunished,  I  know  that  good  fortune  will  come  to  those  who  revere  God,  but  not 
to  the  wicked  (8"-  ^'). 

Even  tlie  words.  Remember  your  creator  in  the  days  of  your  youth  (12^),  give 
an  altogether  different  turn  to  Koheleth's  original  teachmg.  Ben  Sira  knew 
the  book  of  Ecclesiastes  before  it  had  been  revised  by  the  hands  of  later  sages 
and  Pharisees  (cf .  Barton,  Eccles.  53-56) ;  but  to  the  contributions  of  these 
more  orthodox  critics  it  doubtless  largely  owes  its  place  in  the  Old  Testament 
canon. 

The  truth  and  value  of  these  later  comments  and  exhortations  are  obvious.   The 
The  original  sections  of  Ecclesiastes,  however,  lay  bare  the  tragedy  of  a    vtlue°of 
human  soul.     It  is  an  oft-recurring  tragedy.     It  is  the  tragedy  of  a  life  lived   ^^|^- 
imder  the  tyranny  of  materialism  and  selfishness.     It  illustrates  the  fatal 
consequences  of  the  wrong  approach  to  life,  to  humanity,  and  to  God. 
Koheleth  never  foimd  life,  because  he  never  lost  it.     He  remained  to  the  end 
a  once-born  man.     Therefore,  except  for  his  brilliant  thinking,  he  never  rose 
above  the  level  of  the  brute.     There  is  not  a  grain  of  altruism  in  the  entire 
book.     Lacking  altruism  himself,  he  saw  only  the  dark  and  seamy  side  of 
human  character  and  life.     Like  many  others,  he  was  abnormally  keen  in 
detecting  his  own  faults  incarnate  in  others. 

Ecclesiastes  enables  us  to  look  into  the  souls  of  thousands  of  our  fellow  men. 
It  also  gives  us  a  vivid  picture  of  the  consequences  of  giving  free  rein  to 
similar  tendencies  innate  in  our  own  souls.  Its  value  lies  in  the  fact  that 
vividly  and  with  absolute  frankness  it  presents  the  logical,  inevitable  results 
of  cherishing  a  merely  materialistic,  selfish  philosophy  of  life.  Koheleth 
fumislies  an  excellent  basis  for  the  appreciation  of  the  optimistic  teachings  of 
Ben  Sira  and  of  that  deeper  philosophy  of  life  lived  and  proclaimed  by  the 
great  Teacher  of  Nazareth. 


21 


IV 

BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LmNG 

The  Although  it  is  not  included  in  the  present  volume,*  the  longest  and  in 

*^'''^*  many  ways  the  most  interesting  of  the  wisdom  books  comes  from  the  Jewish 
sage,  Ben  Sira.  It  is  commonly  known  as  Ecclesiasticus.  This  name  comes 
from  the  old  Latin  Bible  and  was  used  by  Jerome  in  his  Latin  version.  The 
title  indicates  that  it  was  regarded  by  the  early  church  as  especially  adapted 
to  use  for  instruction  in  conduct.  Indeed,  its  use  in  the  ecclesia  or  church 
gave  it  this  distinctive  title.  In  most  Greek  manuscripts  it  is  designated  as. 
The  Wisdom  uf  Jesus  the  Son  of  Sirach.  This  title  is  probably  an  expansion 
of  the  original  Hebrew  designation,  The  Wisdom  of  Jeshua  Ben  Sira. 
Its  place  In  the  Latin  and  Greek  Bibles  Ecclesiasticus  enjoyed  equal  authority  with 
«mon  the  other  Old  Testament  books.  It  still  holds  this  place  in  the  Roman 
Catholic  and  Greek  churches.  In  the  Anglican  church  passages  from  Eccle- 
siasticus are  still  indicated  for  public  reading.  In  the  canon  of  the  Old 
Testament,  agreed  upon  by  the  Jews  of  Palestine  about  90  a.d.,  Ecclesiasticus 
was  not  included.  This  exclusion  was  probably  due  to  the  fact  that  the 
name  of  the  author  and  his  relatively  late  date  were  known  to  those  who 
formed  the  Old  Testament  canon.  Unlike  Ecclesiastes  and  Proverbs,  it  was 
not  by  implication  or  tradition  connected  with  the  revered  name  of  Solomon. 
Until  the  beginning  of  the  last  century,  in  common  with  the  other  books  of 
the  Old  Testament  apocrj'pha,  it  was  published  in  the  family  editions  of  the 
English  Bible.  The  exclusion  of  the  apocryphal  books  from  the  Protestant 
canon  was  not  due  to  the  action  of  any  authoritative  committee  or  council, 
but  to  the  arbitrary  action  of  the  Bible  societies.  To-day  the  wisdom  of 
their  action  is  being  seriously  challenged  by  thoughtful  biblical  scholars 
throughout  the  Anglo-Saxon  world. 
Date  Ecclesiasticus,  or  as  it  is  known  from  its  Hebrew  title,  Ben  Sira,  is  one  of 

the  few  Jewish  books  that  can  be  dated  definitely.  In  the  prologue  to  the 
Greek  version,  its  translator  describes  himself  as  the  grandson  of  Jesus,  the 
son  of  Sirach.  He  states  that  he  went  to  Egypt  in  the  thirty -eighth  year  of 
King  Euergetes.  From  contemp>orary  writers  we  know  that  this  ruler  be- 
came king  in  170  B.C.,  which  fixes  the  date  of  the  translator  in  132  B.C.  His 
grandfather  must,  therefore,  have  lived  some  time  during  the  early  part  of 
the  second  century  B.C.  In  50^  Ben  Sira  describes  m  enthusiastic  terms  the 
activities  of  the  high  priest  Simon  the  son  of  Onias.  References  in  the 
writings  <;f  the  church  historian  Euseliius  leave  little  doubt  that  this  Simon 
lived  between  200  and  175  B.C.  Allusions  to  the  prevalent  Greek  culture 
and  the  absence  of  any  references  to  the  INIaccabean  uprising  which  began  in 

'See  Preface  for  the  reasons  for  omitting  Bea  Sira. 

22 


BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LIVING 

169  B.C.  confirm  the  evidence  that  Ben  Sira  lived  and  wrote  between  200 
and  175. 

The  historical  and  religions  background  is  very  similar  to  that  of  Ecclcsi-   The 
astes.     References  in  Ben  Sira  indicate  tliat  the  author  was  familiar  with  the    ^al  sit- 
writings  of  Koheleth.     Strong  currents  of  Hellenic  and  Hebrew  thought  were    "at'o° 
mingling  and  reacting  in  Palestine,  as  well  as  in  the  larger  Greek  world. 
Attracted  by  the  allurements  of  Greek  culture,  many  Jews  were  proving 
faithless  to  the  religion  of  their  fathers.     It  was  a  period  when  it  was  espe- 
cially difficult  to  be  broad  and  yet  loyal  to  the  ideals  of  Judaism.     Ben  Sira 
was  one  of  the  few  Jewish  writers  of  the  age  who  succeeded.     He  speaks  ap- 
preciatively of  banqtiets  and  has  no  words  of  denunciation  for  the  Greek  tyf>es 
of  philosophy  which  were  current  in  Jerusalem,  as  well  as  in  Alexandria.     If 
he  had  lived  in  Athens  or  at  the  centres  of  Greek  culture  throughout  south- 
western Asia,  he  would  probably,  like  Paul,  have  been  foimd  at  times  among 
the  eager  youth  that  thronged  the  lecture  rooms  of  the  Greek  philosophers. 

In  Ben  Sira  the  vague,  composite  picture  of  the  Jewish  sage  becomes  clear   Ben 
and  pulsating  with  life.     He  is  the  only  Jewish  sage  of  the  olden  days  whose   hl^if 
name  we  know.     His  name  and  many  allusions  in  his  writings  indicate  that 
he  belonged  to  a  well-known  Jerusalem  family.     He  was  evidently  a  man  of 
influence  and  probably  of  wealth.     He  appreciates  the  dignity  of  labor: 

Hate  not  laborious  work 

Neither  agriculture  tliat  the  Most  High  hath  ordained. 

At  the  same  time  he  speaks  rather  patronizingly  of  manual  laborers.     They 
are  important,  but  far  below  the  scribes  in  influence  and  significance: 

These  are  deft  with  their  hands, 

And  each  is  wise  in  his  handiwork. 

But  they  are  not  inquired  of  in  public  council. 

And  in  the  assembly  they  enjoy  no  patronage  (38'^^'  ^'). 

Ben  Sira  lived  at  a  period  when  the  Jewish  wise  men  were  becoming  His 
scribes.  They  still  retained  the  broad  interests  and  points  of  view  of  the  ^'"""^ 
earlier  sages.  It  was  not  until  the  beginning  of  the  Christian  era  that  the 
scribes  focussed  their  attention  largely  upon  the  questions  of  the  law.  In 
39*'"  Ben  Sira  has  given  a  vivid  picture  of  the  scribe  of  his  day.  Incidentally 
he  has  probably  painted  a  clear  picture  of  himself.  The  portrait  is  well 
worthy  of  careful  consideration : 

He  searches  out  the  wisdom  of  all  the  ancients. 
And  is  occupied  in  prophecies. 
He  preserves  the  discourses  of  men  of  renown. 
And  enters  into  the  subtleties  of  parables. 
He  seeks  out  the  hidden  meaning  of  proverbs. 
And  is  familiar  with  the  dark  things  of  parables. 
He  serves  among  great  men. 
And  appears  before  a  ruler. 
He  travels  in  the  land  of  alien  nations, 
23 


HISTORY  OF  THE  WISDOM  WHITINGS 

And  has  tried  both  good  and  evil  things  among  men. 

He  eagerly  turns  to  the  Lord  who  made  him. 

And  before  the  Most  High  he  makes  supplication, 

And  opens  his  mouth  in  prayer. 

And  makes  supplication  for  his  sin. 

If  the  Great  Lord  will, 

He  will  be  filled  with  the  spirit  of  understanding. 

He  himself  pours  forth  words  of  wisdom, 

And  gives  thanks  to  the  Lord  in  prayer. 

He  himself  directs  his  counsel  and  knowledge. 

And  in  tlieir  secrets  he  meditates. 

He  himself  sets  forth  wise  instruction. 

And  glories  in  the  law  of  the  covenant  of  the  Lord. 

Many  praise  his  vmderstanding, 

Never  shall  it  be  blotted  out. 

His  memorial  shall  not  cease. 

And  his  name  shall  live  from  generation  to  generation. 

His  From  chance  references  in  his  wTitings,  it  is  possible  to  trace  in  outline  Ben 

enceT'     Sira's  traming  and  experiences.     Possibly  in  the  closing  chapter  allowance 

must  be  made  for  the  fond  idealization  of  old  age,  and  yet  the  passage  (51"-'") 

gives  a  vivid  pictiu-e  of  this  ancient  teacher: 

^^'hen  I  was  yet  young. 

Before  I  travelled  abroad, 

I  desired  and  sought  out  wisdom. 

In  my  youth  I  made  supplication  in  prayer; 

And  I  will  seek  her  out  even  to  the  end. 

My  foot  trod  in  her  footsteps. 

From  my  youth  I  learned  wisdom. 

I  bowed  down  mine  ear  a  little  and  received  her. 

And  much  knowledge  did  I  find. 

Her  yoke  was  joyous  to  me. 

And  to  my  teacher  do  I  ofiFer  thanks. 

To  use  Goethe's  phrase,  Ben  Sira  was  trained  in  the  stream  of  things.  He 
listened  intently  to  the  teaching  of  the  present,  as  well  as  of  the  past.  He 
knew  well  the  value  of  trained  iusight  and  experience.  In  34'"-'^  he  states 
that 

He  who  has  had  no  experience  knows  little, 
But  he  who  has  travelled  multiplies  his  skill. 
In  ray  travels  have  I  seen  much, 
And  n-.any  things  have  befallen  me; 
Often  I  was  in  mortal  danger. 
But  was  saved  thanks  to  these  things. 
24 


BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LIVING 

Here  we  have  a  character  who  remhids  us  in  some  ways  of  the  energetic, 
cosmopoHtan  Paul,  who  especially  attracted  the  young  because  of  his  various 
adventures  and  achievements,  as  well  as  tlirough  his  glowing  words  and 
warm  sympathy. 

Ben  Sira  also  drew  much  from  the  earlier  teachers  of  his  race.  In  the  Sources 
prologue  to  his  book,  he  is  aptly  descril:>ed  by  his  grandson  as  "a  lover  of  wisdom 
learning."     He  freely  acknowledges  his  debt  to  the  earlier  teachers  of  his  race : 

I,  indeed,  came  last  of  all. 
As  one  who  gleans  after  the  grape-gatherers. 
By  the  blessing  of  God  I  made  progress, 
And,  as  a  grape-gatherer,  filled  my  winepress. 
Consider  that  I  lalxjred  not  for  myself  alone. 
But  for  all  those  who  seek  instruction  (33^^-  '^). 

Ben  Sira  was  pre-eminently  a  teacher.     His  voice  was  undoubtedly  heard   As  a 
in  the  public  assemblies.     In  33^*  he  declares: 

Hearken  unto  me,  you  great  ones  of  the  people. 
And  you  rulers  of  the  congregation,  give  ear  to  me. 

At  times  he  taught  privately  as  well  as  publicly: 

Hearken,  my  son,  and  receive  my  judgments, 
And  refuse  not  my  counsel  (6"). 

Like  the  famous  Greek  poetess  Sappho,  he  appears  to  have  l^een  the  head 
of  a  preparatory  school.  In  51^-  '^*  he  speaks  of  his  house  of  instruction. 
Like  a  Greek  philosopher,  he  extends  an  invitation  to  youth  to  become  regular 
attendants  on  his  lectures: 

Turn  in  to  me,  you  who  are  unlearned. 
And  lodge  in  my  house  of  instruction. 
No  longer  will  you  lack  all  these  things. 
And  your  souls  be  so  sore  athirst. 

His  exhortations  to  his  pupils  reveal  the  man: 

Hearken  to  my  teachings,  though  you  be  but  a  few. 

And  much  silver  and  gold  will  you  acquire  thereby. 

Let  me  delight  in  my  circle  of  hearers. 

And  may  you  not  be  ashamed  to  sing  my  praise. 

Work  yoxir  works  before  the  end  comes. 

And  God  will  give  you  your  reward  in  due  time  {5V^-^°). 

These  concluding  words  frankly  and  clearly  reveal  the  ambitions  and  aspira- 
tions of  this  great  Jewish  teacher.  He  preferred  the  intimacy  of  a  few  uitel- 
ligent  and  receptive  disciples  rather  than  the  applause  of  the  unintelligent 
mob.  In  the  appreciation  and  achievements  of  his  disciples  he  found  his  true 
reward.  In  the  light  of  modem  oriental  custom,  it  is  easy  to  picture  the  scene: 
crosslegged  on  the  floor  or  on  a  low  divan  sits  the  venerable  sage.     About  him 

i5 


HISTORY  OF  THE  ^YISDOM  WRITINGS 

in  a  semicircle  on  the  floor  are  his  disciples,  intently  listening  as  he  poxirs  out 
the  result  of  his  study,  observation,  and  experience.  The  earnest  spirit  of 
the  teacher  permeates  the  ancient  classroom.  Ample  opportunity  was 
doubtless  given  for  questions  and  answers,  for  Ben  Sira's  aim  ^\  as  not  merely 
to  instruct  but  to  educate  his  disciples. 
Hi»  Ben  Sira's  range  of  interest  was  wide  and  even  wider  than  those  of  the 

iWres"  authors  of  the  book  of  Proverbs.  He  touches  upon  most  of  the  subjects  with 
which  they  deal,  and  his  conclusions  are  usually  in  full  harmony  with  theirs. 
He  aimed  to  give  mstruction  upon  all  the  varied  problems  of  life.  He  was 
greatly  interested  in  the  homely,  every-day  relationships  in  the  family,  in 
business,  and  in  the  closer  contacts  between  man  and  man.  He  even  goes 
so  far  as  to  lay  down  the  rules  of  courtesy  and  to  instruct  his  disciples  how 
tliey  should  behave  at  the  table  and  treat  their  elders.  In  many  respects  he 
reminds  us  of  the  Chinese  sage  Confucius;  but  he  was  more  deeply  religious. 
In  his  teachings  religion  and  ethics  are  closely  blended.     In  25^^  he  declares 

The  beginning  of  the  fear  of  the  Lord  is  to  love  him. 
And  the  beginning  of  faith  is  to  cleave  to  him. 

Out  of  the  depths  of  his  own  religious  experience  he  exclaims: 

Strive  for  the  right,  even  to  death. 
And  the  Lord  will  fight  for  you. 

Ben  Ben  Sira  was  an  exceedingly  keen  and  sympathetic  observer  of  him[ian  life. 

of    In  the  Syriac  version  of  19^°  he  declares: 

A  man's  attire  proclaims  his  occupation. 
But  his  gait  shows  what  he  is. 

Possibly  he  drew  from  his  own  experience  when  he  declared  in  26": 

A  silent  woman  is  a  gift  from  the  Lord ! 

Equally  appealing  to  universal  human  experience  is  the  proverb  (found  only 
in  the  Greek) : 

He  who  sins  against  his  Maker, 

Let  him  fall  into  the  hands  of  his  physician ! 

Evidently  Ben  Sira  had  often  mingled  with  the  crowds  in  the  market- 
places.    The  following  proverb  illustrates  the  result  of  his  observation  (27^) : 

As  a  nail  sticks  fast  between  the  joinings  of  stones. 
So  sin  thrusts  itself  in  between  buying  and  selling. 

The         Twenty  centuries  have  not  materially  transformed  human  nature  nor  industry. 
the^ft^l        I-'ike  all  the  sages,  Ben  Sira  has  much  to  say  about  fools,  and  he  was  eager 
to  deliver  them  from  their  foolishness  by  making  them  laugh  at  their  own 
foUy: 

Have  you  heard  anything?     Let  it  die  with  you; 

Be  of  good  courage,  it  will  not  burst  you ! 

A  fool  travails  because  of  a  word. 

Even  as  a  woman  travails  because  of  a  child. 

26 


hira  3 
sense 
bumur 


BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LIVING 

Possibly  wise  Ben  Sira  knew  by  experience  the  truth  of  the  following  epi- 
gram (201") : 

A  slip  on  the  pavement  is  better  than  a  slip  of  the  tongue. 

Thus  the  fall  of  the  wicked  comes  swiftly. 

True,  indeed,  is  his  statement  (21^^^) : 

The  heart  of  fools  is  in  their  mouth, 

But  the  mouth  of  the  wise  is  in  their  heart. 

Keen  is  the  irony  in  the  following  proverb  and  yet  deserved  (22") : 

Mourn  for  the  dead,  for  his  light  has  failed, 
But  mourn  for  a  fool,  for  understanding  has  failed  him. 
Weep  gently  for  the  dead,  for  he  has  found  rest. 
But  the  life  of  a  fool  is  worse  than  death. 

Ben  Sira's  literary  work  has  had  a  most  dramatic  history.     In  the  pro-   Th«! 
logue  to  the  Greek  translation,  his  grandson  tells  us  that  it  was  written  first   hi"o^ 
in  Hebrew  and  that  he  later  translated  it  into  the  Greek.     Until  the  closing   g-^^^" 
years  of  the  last  century,  the  original  Hebrew  version  was  practically  unknown 
to  western  scholars.     Then  through  the  work  of  Professor  Schechter  and 
other  Jewish  scholars  who  ransacked  the  Gcnizah,  or  refuse  heap,  in  con- 
nection with  one  of  the  Cairo  synagogues,  where  soiled  or  torn  manuscripts 
were  stored  away,  Hebrew  fragments  of  the  book  of  Ben  Sira  were  discovered. 

Most  of  these  come  from  about  the  eleventh  Christian  century  and  are  of  Styl« 
differing  values.  They  richly  supplement  our  present  Greek  texts  and  give 
us  very  definite  knowledge  of  Ben  Sira's  ability  as  a  Hebrew  scholar.  Few, 
if  any,  of  the  later  Jews  were  masters  of  such  a  classical  Hebrew  style.  These 
Hebrew  fragments  represent  fully  two-thirds  of  the  original  book  and  are  of 
great  value  in  reconstructing  the  original  Hebrew  text. 

The  book  of  Ben  Sira  is  almost  the  only  Hebrew  classic  that  has  not  been  Stnic- 
seriously  revised  by  later  hands.  In  this  respect  it  is  in  striking  contrast  to 
Ecclesiastes.  Not  only  the  contents  but  the  present  order  is  apparently  due 
from  beginning  to  end  to  Ben  Sira  himself.  The  book  falls  naturally  into  five 
general  divisions.  Like  the  canonical  book  of  Proverbs,  the  first  four  are 
introduced  by  hymns  in  praise  of  wisdom.  The  first  collection  (1^16^)  deals 
with  religion  and  ethics.  It  is  introduced  by  a  discussion  of  the  origin  of 
wisdom  in  1^'^°.  The  second  collection  is  found  in  16^^23^^.  It  is  introduced 
by  an  essay  on  wisdom  as  revealed  in  the  work  of  creation  (16^^'^°).  This 
essay  is  based  on  Proverbs  8.  The  second  collection  deals  with  the  same 
general  themes  as  the  first  collection.  The  third  section  is  found  in  24^33". 
It  begins  with  a  long  poem  in  praise  of  wisdom  (24).  The  rest  of  the  section 
deals  with  a  variety  of  practical  problems  paralleling  in  part  the  themes  dis- 
cussed in  the  fiirst  two  collections.  The  third  collection  is  found  in  33^^-43^'. 
It  contains  a  group  of  longer  essays  dealing  with  such  subjects  as  the  treat- 
ment of  servants,  dreams,  and  sacrifices. 

The  contents  and  general  character  of  these  first  four  sections  suggest  that   Growth 
they  represent  successive  stages  in  the  teaching  activity  of  Ben  Sira.     They 

27 


HISTORY  OF  THE  mSDOM  WRITINGS 

correspond  to  the  notes  of  the  ordinary  university  professor.  In  some  cases 
it  is  possible  to  detect  the  progress  in  Ben  Sira's  thought.  The  last  group, 
with  its  longer  essays,  reveals  perhaps  the  maturity  of  advancing  years;  while 
the  opening  sections  with  their  terse,  epigrammatic  proverbs  are  suggestive  of 
the  intenseness  and  zeal  of  youth.  The  fifth  section  is  found  in  44^50^*.  It 
consists  of  a  description  of  the  men  in  Israel's  history  who  by  their  devoted 
services  have  promoted  tlie  cause  of  religion  and  morals. 
Con-  The  conclusion  of  the  book  is  an  appendix  (51)  beginning  with  a  hymn  of 

elusion     thanksgiving  (51^"^^)  and  concluding  with  a  poem  embodying  many  of  Ben 

Sira's  personal  experiences. 

The  Ben  Sira  anticipated  in  many  ways  the  teachings  of  Jesus  of  Nazareth 

incsVe-     regarding  the  character  of  God.     He  also  spoke  out  of  the  depths  of  his  deep, 

parding    personal  experience.     In  nature  he  foimd  proofs  at  every  turn  of  the  existence, 

not  of  a  cruel  tyrant,  but  of  a  divine  Friend  without  whose  knowledge  not  even 

a  sparrow  falls  to  the  ground.     In  one  deeply  emotional  passage  he  addresses 

God  as  Lord,  Father,  and  Master  of  viy  life.     In  chapter  39^^--^  Ben  Sira  gives  a 

vivid  picture  of  his  conception  of  God  and  his  relation  to  man: 

The  works  of  all  flesh  arc  before  him. 

And  there  is  nothing  hid  from  before  his  eyes. 

From  everlasting  to  everlasting  he  beholdeth, 

Therefore  there  is  no  limit  to  his  power  to  deliver. 

And  there  is  nothing  small  nor  petty  with  him, 

There  is  nothing  too  wonderful  nor  too  hard  for  him. 

None  may  say:  "Why  is  this?" 

For  everything  is  selected  for  its  purpose. 

His  blessing  overflows  like  the  Nile, 

And  he  saturates  the  world  like  the  river  of  Egypt. 


In  the  thirty-third  verse  of  the  same  chapter  he  exclaims: 

The  works  of  God  are  all  good. 
They  supply  every  need  in  its  season. 


In  44^^  he  adds : 

Bodily  health  and  strength  lift  up  the  heart. 

But  better  than  both  is  the  fear  of  God. 

In  the  fear  of  the  Lord  there  is  no  want. 

And  with  him  there  is  no  need  to  seek  other  help. 

The  phrase, /ear  of  Jehovah,  here  as  elsewhere  in  Jewish  literature,  represents 
that  rare  religion  of  heart  and  life  which  the  sages  sought  to  inspire  in  their 
disciples.  As  with  Jesus  of  Nazareth,  Ben  Sira's  ethics  were  grounded  in  his 
deep  religious  faith. 

28 


BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LIVING 

In  IS'"'"  there  is  a  remarkable  poem  describing  God's  relation  to  man.  It   God's 
is  an  echo  of  Psalm  90,  but  its  spirit  is  far  more  constructive:  to  man* 

As  a  drop  of  water  from  the  sea  or  as  a  grain  of  sand. 

So  are  man's  few  years  in  the  eternal  day. 

Therefore  the  Lord  is  longsuffering  toward  them. 

And  poureth  out  his  mercy  upon  them. 

He  seeeth  and  knoweth  that  their  end  is  evil. 

Therefore  he  doth  increase  his  forgiveness. 

Man  shows  mercy  toward  his  neighbor, 

But  the  Lord  is  merciful  toward  all  mankind, 

Reproviiag,  chastening,  and  teaching. 

And  bringing  back  as  a  shepherd  his  flock. 

He  hath  mercy  upon  those  who  accept  discipline. 

And  diligently  seek  to  know  his  judgments. 

Like  all  the  wisdom  teachers  of  his  race,  Ben  Sira  stoutly  insisted  on  man's   Man's 
freedom  of  will.    In  his  thought  God  is  ready  to  co-operate,  but  every  man  is   of^wiu" 
responsible  for  his  own  acts.     This  teaching  is  clearly  presented  in  15"-" : 


If  you  desire  you  can  keep  the  commandment. 
And  it  is  wisdom  to  do  his  good  pleasure. 
Poured  out  before  you  are  fire  and  water. 
Stretch  out  your  hand  to  whichever  you  desire. 
Life  and  death  are  before  man. 
That  which  he  desires  shall  be  given  him. 

In  verses  19,  20  he  adds: 

The  eyes  of  God  behold  his  works. 
And  he  knoweth  man's  every  deed. 
He  commandeth  no  man  to  sin. 
Nor  giveth  his  strength  to  men  of  lies. 

Not  only  did  Ben  Sira  regard  each  man  as  responsible  for  all  his  acts,  but  he 
also  believed  that  man  alone  could  atone  for  his  sins  (3^°) : 

Water  quenches  flaming  fire. 

So  almsgiving  atones  for  sin. 

He  who  does  a  favor,  it  meets  him  on  his  way. 

And  when  he  falls,  he  shall  find  support. 


The  absence  of  an  inspiring  hope  of  personal  immortality  makes  Ben  Sira's  His  lade 

optimism  all  the  more  significant  and  heroic.    The  cold  immortality  of  a  man's  Lpe^of 

fame,  comforted,  even  though  it  did  not  satisfy  him.     In  41^^'  ^^  he  exclaims:  *  J°y' 

'  '  '-'  •'  ous,  per- 


sonal 
immor- 


Be  in  fear  for  your  name,  for  that  abides  longer  for  you  J^™" 

Than  thousands  of  precious  treasures. 

Life's  goods  last  for  limited  days. 

But  the  reward  of  a  name  for  days  without  number. 

29 


mSTORY  OF  THE  WISDOM  WRITINGS 

Ben  Sira  apparently  shared  the  rather  indefinite  and  unsatisfying  conception 
of  life  beyond  the  grave  that  is  so  brilliantly  pictured  in  the  third  chapter  of 
Job,  for  he  declares  (22*0  '• 

Weep  gently  for  the  dead. 
For  he  has  found  rest. 

One  of  the  most  original  and  picturesque  poems  in  the  book  deals  with  the 
subject  of  death  (41^'^): 

Ah !  Death,  how  bitter  is  the  remembrance  of  thee 
To  him  who  lives  at  peace  in  his  family  circle. 
To  him  who  is  at  ease  and  altogether  prosperous. 
And  still  has  strength  to  enjoy  luxury. 

Hail !  Death,  how  welcome  is  thy  decree 

To  a  luckless  man  and  to  him  who  lacks  strength, 

^^^^o  stumbles  and  trips  at  everything 

Who  is  broken  and  has  lost  hope ! 

Fear  not  death,  it  is  your  destiny. 

Remember  that  generations  past  and  future  share  it  with  you. 

This  is  the  portion  of  all  flesh  from  God, 

How  can  you  reject  the  decree  of  the  Most  High  ? 

Whether  you  live  a  thousand,  or  a  hundred,  or  ten  years. 

In  Sheol  there  are  no  reproaches  regarding  life. 

Man's  Ben  Sira's  religion  was  of  the  sincerest  type,  since  he  looked  for  no  future 

toward^    rewards.     In  his  present  experience  he  found  ample  reasons  for  that  deep 

God         loyalty  toward  God  which  breathes  through  all  his  teachings.     The  second 

chapter  of  his  wTitings  contains  in  many  ways  one  of  the  noblest  declarations 

of  faith  found  in  ancient  Jewish  literature.     It  is  the  same  faith  that  i>er- 

meates  the  oldest  records  of  Jesus'  teachings  (2^'") : 

My  son,  when  you  come  to  serve  the  Lord, 

Prepare  yom-  soul  for  temptation. 

Set  your  heart  aright  and  be  stedfast. 

And  be  not  perturbed  in  the  time  of  calamity. 

Cleave  to  him,  and  do  not  leave  him. 

That  you  may  prove  yourself  wise  in  the  end. 

Accept  whatever  comes  to  you. 

And  be  patient  in  sickness  and  poverty; 

For  gold  is  tested  in  the  fii'e. 

And  acceptable  men  in  the  furnace  of  affliction. 

Put  your  trust  in  the  Lord,  and  he  will  help  you, 

Hope  in  him,  and  he  will  make  straight  your  way. 

30 


BEN  SIRA'S  GUIDE-BOOK  TO  RIGHT  LI\TNG 

You  who  fear  the  Lord,  wait  for  bis  mercy. 

And  turn  not  aside,  lest  you  fall. 

You  who  fear  the  Lord,  trust  in  him, 

And  your  reward  shall  not  fail. 

You  who  fear  the  Ix)rd,  hope  for  good  things. 

And  for  eternal  gladness  and  deliverance. 

Consider  the  generations  of  old  and  see: 
Whoever  trusted  the  Lord  and  was  put  to  shame? 
Or  who  was  ever  loyal  to  him  and  was  forsaken? 
Or  who  ever  called  on  him  and  was  overlooked  ? 
For  the  Lord  is  compassionate  and  merciful. 
He  forgiveth  sins  and  saveth  in  time  of  trouble. 

Ben  Sira,  in  his  teacliings  regarding  the  value  of  modesty,  anticipated  two   The 
of  Jesus'  f amUiar  beatitudes  (S^^  •  i«  •  ^o) :  ;X"of 

My  son,  when  prosperous,  walk  humbly,  and 

And  you  will  be  loved  more  than  a  giver  of  gifts.  ^eir?*^"^ 

Be  modest  the  more  you  are  exalted,  respect 

And  you  will  find  favor  in  the  sight  of  God; 
For  many  are  the  mercies  of  God, 
And  he  reveals  his  secret  to  the  humble. 

Ben  Sira,  however,  had  no  more  sympathy  than  Jesus  with  that  Uriah  Heep 
type  of  humility  which  is  as  insincere  as  pride  and  boasting  (4'-°"^'^) : 

Observe  the  opportunity  and  beware  of  evil. 

And  be  not  ashamed  of  yom-self; 

For  there  is  a  shame  that  brings  iniquity. 

And  another  sliame,  glory  and  grace. 

Do  not  be  obsequious  to  your  own  hurt. 

Do  not  humiliate  yourself  to  your  own  injury. 

Honesty,  sincerity,  and  temperance  are  the  personal  virtues  most  stressed   Personal 
by  Ben  Sira.     In  each  case  he  aimed  to  deter  youth  from  yielding  to  their 
baser,  instinctive  impulses  by  pointing  out  the  consequences  (6^'*) : 

Do  not  become  a  slave  to  your  passions. 

Lest  you  consume  your  strength. 

It  will  devour  your  leaf  and  destroy  your  fruit. 

And  leave  you  like  a  dried-up  tree; 

For  unbridled  passion  destroys  its  possessor. 

And  makes  him  the  laughing-stock  of  his  enemy. 

Ben  Sira  strongly  emphasizes  the  importance  of  always  telling  the  truth 
(7";  202<): 

Never  take  pleasure  in  speakmg  a  falsehood. 
For  its  consequence  is  not  good. 
A  foul  blot  in  a  man  is  a  lie. 
It  is  continually  in  the  mouth  of  the  ignorant. 
31 


virtues 


HISTORY  OF  THE  WISDOM  WRITINGS 

Unconsciously,  Ben  Sira  was  endeavoring  to  carry  the  method  of  modem 
science  into  the  field  of  morals  and  conduct  and  to  point  out  the  close  rela- 
tion between  cause  and  effect.     In  21^  he  declares: 

He  who  builds  his  house  with  other  men's  money, 
Is  as  one  who  gathers  stones  for  his  sepulchral  mound. 

In  the  third  verse  of  the  same  chapter  he  lays  down  the  broad  principle: 

Like  a  two-edged  sword  is  all  iniquity. 
From  its  stroke  there  is  no  healing. 

Man's  Like  the  Jewish  sages  who  preceded  and  followed  him,  Ben  Sira  has  much 

respon-  ^^  sav  regarding  man's  duty  to  his  fellow  men.  AMiile  he  had  great  respect  for 
sibiiiiies  formal  religion,  he  realized  that  life  and  conduct  were  the  touchstones  of  true 
faith.  In  •4^"^°  he  has  anticipated  tlie  definition  of  true  religion  found  in  the 
Epistle  of  James:  to  visit  the  orphans  and  widows  in  their  bereavement  and  to 
keep  oneself  clean  from  the  evil  of  the  world.  In  this  passage  he  has  given 
vigorous  expression  to  many  of  the  noblest  teachings  of  the  earlier  prophets: 

My  son,  mock  not  the  life  of  the  poor. 

And  grieve  not  the  eyes  of  the  bitter  in  spirit. 

Do  not  cause  him  who  is  in  want  to  sigh, 

Nor  vex  the  heart  of  the  oppressed. 

Despise  not  the  supplication  of  the  poor. 

And  do  not  tiu"n  away  from  the  broken  in  spirit. 

Deliver  the  oppressed  from  his  oppressors. 

And  let  not  your  spirit  show  contempt  for  a  righteous  cause. 

Be  as  a  father  to  the  fatherless  or  to  orphans. 

And  in  the  place  of  a  husband  to  widows; 

Then  God  will  call  you  his  son. 

And  be  gracious  to  you  and  save  you  from  destruction. 

The  The  writings  of  Ben  Sira  shed  clear  light  upon  the  customs  and  inner  life 

Ben^  °  ^^  tlie  Jewish  people  at  a  period  which  is  otherwise  exceedingly  obscure.  It 
«','!rt  reveals  the  temptations  to  which  the  Jews  were  exposed  through  their  close 
contact  with  the  debased  Hellenistic  culture  which  Alexander  introduced  into 
southwestern  Asia.  It  gives  us  the  first  clear,  concrete  picture  of  one  of  the 
wise  men  who  have  given  us  the  wisdom  literature  of  the  Old  Testament.  It 
introduces  us  to  the  Jewish  sages  in  the  period  when  tliey  were  beginning  to 
take  up  the  work  of  the  scribes.  It  sets  forth  clearly  that  nobler  spirit  in 
Judaism  which  enabled  it  to  sm'vive  the  disintegrating  influences  of  the  Greek 
and  Roman  periods.  Above  all  it  puts  us  into  vital  touch  with  the  sane, 
constructive  philosophy  of  life  of  one  of  the  noblest  teachers  of  the  Jewish 
race.  It  enables  us  to  look  into  the  very  soul  of  one  who,  like  Jesus  of 
Nazareth,  was  far  greater  than  Solomon.  A  worthy  forerunner  of  Jesus  of 
Nazareth  was  Jesus,  the  son  of  Sirach. 


32 


work 


struc- 
ture 


V 

THE  PROBLEM  AND  THE  HISTORY  OF  THE  BOOK  OF  JOB 

The  book  of  Job  is  the  Matterliorn  of  the  Old  Testament.     Among  many  The 
other  lofty  peaks  it  towers  in  solitary  grandeur.     Carlyle  says  of  it:  It  is  all   th^book 
as  great  as  the  summer  midnight,  as  the  world  with  its  seas  and  stars  I     There  is   '^^J^i'J.g 
nothing  written,  I  think,  in  the  Bible  or  out  of  it,  of  equal  merit.     I  call  that,   litera- 
apart  from  all  theories  about  it,  one  of  the  grandest  things  ever  written  with  pen. 
One  feels,  indeed,  as  if  it  were  not  Hebrew  ;  such  a  noble-  universality,  different 
from  noble  patriotism  or  sectarianism,  reigns  in  it.     A  noble  Booh;  all  men^s 
Book.     It  is  our  first,  oldest  statement  of  the  never-ending  Problem, — man's 
destiny,  and  God's  ways  with  him  here  in  this  earth. 

Like  all  the  Hebrew  wisdom  writings,  the  book  of  Job  lacks  close  literary  its 
unity.  In  its  present  form  it  contains  at  least  four  loosely  connected  literary 
units.  The  first  is  the  epic  story,  with  its  rhythmic  pjose  style,  passing  over 
at  several  points  into  poetry,  which  is  found  in  chapters  1,  2,  and  42'^"".  At 
the  end  of  chapter  2  a  few  verses  have  evidently  been  lost,  which  told  of  how 
Job  maintained  his  integrity,  even  though,  like  his  wife,  his  three  friends 
counselled  him  to  curse  God  and  die.  Otherwise  this  story  is  complete  in  it- 
self. The  real  book  of  Job,  however,  that  has  challenged  the  universal  admi- 
ration of  all  generations,  is  found  in  chapters  3-27,  29-31,  and  38^42^.  The 
close  literary  unity  of  the  successive  cycles  of  speeches  is  broken  by  the  in- 
sertion of  chapter  28,  which  contains  a  majestic  poem  describing  the  futility 
of  seeking  to  attain  divine  wisdom.  While  this  matchless  poem  is  well 
worthy  a  place  among  the  great  masterpieces  of  the  book  of  Job,  it  interrupts 
the  logical  thought  of  the  lyric  drama,  and  is  clearly  the  work  of  a  later  poet. 

The  miity  of  the  drama  of  Job  is  further  broken  by  the  Elihu  speeches  The 
found  in  chapters  32-37.  They  are  inserted  immediately  after  chapter  31,  speeches 
in  which  Job  has  appealed  directly  from  men  to  Jehovah.  The  immediate 
response  to  Job's  appeal  is  found  in  chapters  38-41.  These  record  Jehovah's 
appearance  in  the  thunder-cloud  and  the  message  which  was  the  divine 
answer  to  Job's  challenge.  Late  Aramaic  words  and  different  idioms  dis- 
tinguish these  chapters  from  those  which  precede  and  follow.  These  speeches 
of  Elihu  are  in  reality  but  verbose  and  rather  artificial  expansions  of  the  argu- 
ments of  Eliphaz  presented  earlier  in  the  poem.  Also  in  the  prose  epilogue 
(42^-17)  Job's  other  friends  are  all  mentioned  by  name.  The  absence  of  any 
reference  to  Elihu  makes  the  evidence  practically  complete  that  chapters 
32-37  were  added  by  some  later  poet  who  was  not  satisfied  with  tlie  treat- 
ment of  the  problem  of  innocent  suffering  in  the  preceding  chapters  and  who 
aimed  to  present  his  own  convictions  in  this  bold  and  dramatic  way. 

33 


HISTORY  OF  THE  WISDOM  WRITINGS 

The  The  prophet  Ezekiel  in  describing  the  guilt  of  Jerusalem  declared,  in  the 

°"f|,"       days  preceding  its  fall  in  586  B.C.,  that  if  these  three  men,  Noah,  Daniel,  and 

story  of    Jol,^  were  in  it,  tliey  would  by  their  righteousness  save  only  themselves  (Ezek. 

l^u,  2o)_     From  this  incidental  reference  it  is  clear  that  long  before  the 

Babylonian  exile  Job  figured  as  one  of  the  saints  in  early  Hebrew  stor3\     He 

is  here  associated  with  Noah,  who  represented  a  period  long  antedating  the 

beginnings  of  Hebrew  history.     The  story  was  evidently  so  firmly  fixed  in  the 

popular  mind  that  a  detailed  description  of  Job's  piety  was  unnecessary.     The 

character  of  Job,  as  portrayed  in  the  epic  story  of  Job  1,  2,  and  42^",  fully 

justifies  Ezekiel's  allusion. 

The  The  present  setting  of  the  prose  story  of  Job  is  the  wilderness  east  of 

nian^'""    Palestine.     Its  contents  implies  that  it  came  to  the  Hebrews  through  their 

Job  Aramean  ancestors.     It  is  not  impossible,  however,  that  it  goes  back  to  an 

older  Babylonian  or  primitive  Semitic  original.     A  strikingly  close  parallel 

has  come  down  from  the  ancient  cuneiform  library  of  Asshurbanipal.     It  is 

preserved  in  a  series  of  tablets  entitled,  I  Will  Praise  the  Word  of  Wisdom. 

This  title  indicates  that,  like  the  book  of  Job,  it  was  classified  under  the  head 

of  wisdom  literature.     The  presence  of  the  name  Bel  instead  of  Marduk  (who 

became  the  chief  god  of  the  empire  after  the  rise  of  Babylon  about  2000  B.C.) 

indicates  that,  like  most  of  the  documents  in  the  library  of  Asshurbanipal,  it 

was  a  copy  of  a  far  older  original.     Its  hero  is  Tabi-utul-B6l,  king  of  Nippur. 

The  first  tablet  begins  with  praise  of  Bel  for  deliverance  from  great  aflSiction. 

It  then  describes  in  graphic  terms  the  unprecedented  affliction  that  overtook 

the  king.     Tabi-utul-Bel  speaks: 

A  king — ^I  have  been  changed  into  a  slave. 

A  madman — my  companions  became  estranged  from  me. 

In  the  midst  of  the  assembly  they  spurned  me. 

At  the  mention  of  my  piety — terror. 

By  day — deep  sighs;  at  night — weeping. 

The  month — cries;  the  year — distress. 

The  second  tablet  continues  the  theme: 

I  cried  to  the  god,  but  he  did  not  show  me  his  countenance; 
I  prayed  to  the  goddess,  but  she  did  not  raise  my  head. 

The  priests  also  could  not  help  him: 

The  like  of  this  had  never  Deen  scon; 
Whatsoever  I  touched,  trouble  was  in  pursuit. 

Then,  as  in  Job,  follows  a  long  protestation  of  innocence: 

As  though  I  had  not  always  set  aside  the  portion  for  the  god. 

And  had  not  invoked  the  goddess  at  the  meal, 

Had  not  bowed  my  face  and  brought  my  tribute; 

As  though  I  were  one  in  whose  mouth  supplication  and  prayer  were 

not  constant, 
•        ••.....••.         ••• 

34 


THE  PROBLEM  OF  THE  BOOK  OF  JOB 

As  though  I  were  like  the  one  who  has  pronounced  the  sacred  name 
of  his  god ! 

Prayer  was  my  practice,  sacrificing  my  law. 

Royal  prayer — that  was  my  joy. 

His  essential  innocence  is  establislied.  The  cause  of  his  misfortune  is  there- 
fore inscrutable.  There  follows  a  majestic  passage  which  recalls  the  ninetieth 
Psalm  as  well  as  passages  from  the  book  of  Job : 

What,  however,  seems  good  to  oneself,  to  a  god  is  displeasing; 

What  is  spurned  by  oneself  finds  favor  with  a  god. 

Who  is  there  that  can  grasp  the  will  of  the  gods  in  heaven  ? 

The  plan  of  a  god  is  full  of  mystery;  who  can  understand  it? 

How  can  mortals  learn  the  way  of  a  god  ? 

He  who  is  still  alive  at  evening  is  dead  the  next  morning. 

In  an  instant  he  is  cast  into  grief,  of  a  sudden  he  is  crushed; 

For  a  moment  he  sings  and  plays. 

In  a  twinkling  he  wails  like  a  mourner. 

Have  they  enough,  they  consider  themselves  like  their  God; 
If  things  go  well,  they  prate  of  mounting  to  heaven; 
If  they  are  in  distress,  they  speak  of  descending  into  the  realm  of  the 
dead. 

Then  the  hero  describes  at  length  his  malady : 

The  sickness  threw  me  on  the  ground  and  stretched  me  on  my  back; 
It  bent  my  high  stature  like  a  poplar. 

The  house  became  a  prison; 

As  fetters  for  my  body,  my  hands  were  powerless; 

As  pinions  for  my  person,  my  feet  were  stretched  out. 

My  discomfort  was  painful,  the  downfall  severe. 

A  strap  of  many  twists  held  me  fast, 

A  sharply-pointed  spear  pierced  me. 

All  day  the  pursuer  followed  me; 

At  night  he  granted  me  no  respite  whatever. 

Unfortimately,  at  this  point  the  text  is  missing,  but  the  context  implies  that 
the  king's  humility  and  petitions  touched  the  heart  of  Bel,  for  we  have  a 
minute  description  of  how  the  sufferer  was  restored  to  health: 

My  sins  he  caused  the  wind  to  carry  away. 

Mine  ears,  wliich  had  been  closetl  and  bolted  as  a  deaf  person's. 

He  took  away  their  deafness,  he  restored  my  hearing. 

a....  ••.••••• 

ii5 


HISTORY  OF  THE  WISDOM  WRITINGS 

He  made  my  form  like  one  perfect  in  strength. 
My  entire  body  he  restored. 
He  wiped  out  anger,  he  freed  from  his  wrath. 
The  depressed  form  he  revived. 

The         The  ancient  poem  closes  with  a  hymn  of  thanksgiving. 

gtoryof        '^^^^  resemblances  between  this  Babylonian  story  and  tliat  contained  in 
•'ob  the  book  of  Job  are  many  and  obvious.     Both  may  go  back  to  an  older 

Semitic  original.  The  problem  of  why  the  innocent  suffer  is  evidently  as  old 
as  human  history.  The  oldest  Hebrew  version  of  this  story  is  obviously 
that  found  in  chapters  1  and  2  and  42^-"  in  the  book  of  Job.  It  has  the 
characteristic  repetitions  and  the  concrete  language  of  a  popular  tale.  It  is 
Inperbolic  in  all  its  details.  For  example,  Job  has  seven  sons  and  three 
daughters,  which  from  the  point  of  view  of  an  oriental  is  regarded  as  the  ideal 
number.  He  also  has  seven  thousand  sheep  and  three  thousand  camels  and 
five  hundred  yoke  of  oxen  and  five  hundred  she-asses.  After  his  vindication 
he  is  given  the  same  number  of  sons  and  daughters  and  twice  as  many  posses- 
sions as  he  had  at  first.  The  series  of  calamities,  which  in  rapid  succession 
overtake  him,  are  likewise  characteristic  not  of  real  life  but  of  the  melodrama 
in  which  the  action  is  dependent  not  upon  the  actors  but  upon  external  events. 
The  story,  with  its  bold  portrayal  of  the  assembly  of  the  heavenly  hierarchy 
and  of  the  divine  authority  given  Satan  to  test  Job,  was  evidently  not  told  to 
record  exact  history  but  to  illustrate  a  great  teaching.  It  clearly  reflects 
cm-rent  folk  religion.  In  its  literary  classification  it  belongs,  therefore,  with 
such  stories  as  the  fall  of  man  in  the  third  chapter  of  Genesis,  or  with  the 
didactic  stories  in  the  first  six  chapters  of  the  book  of  Daniel. 
The  Job,  the  hero  of  the  popular  story,  is  famous  not  only  for  his  abounding 

teraTa      prosperity  but  also  for  his  superlative  piety.     This  piety  is  of  a  conventional 
the  type,  and  is  expressed  in  formal  sacrifices  rather  than  in  aggressive  acts  of 

■uSy"  social  service.  In  this  respect  he  is  fundamentally  different  from  the  Job 
of  the  lyric  poem,  wliose  oath  of  clearance  (Job  31)  contains  the  noblest 
prophetic  and  social  definition  of  religion  to  be  foimd  in  the  Old  Testament. 
Also  Job  of  the  prose  story  is  a  rich,  prosperous  sheik  living  in  the  borderland 
between  the  Jordan  and  the  Arabian  desert.  In  every  resp>ect  he  Ua'cs  the 
life  of  a  nomad.  In  contrast,  the  Job  of  the  lyric  drama  is  intimately  con- 
versant with  the  social  problems  and  life  of  a  great  city.  Satan  figures  only 
in  the  prose  story.  He  is  a  regularly  accredited  member  of  the  divine  hier- 
archy. He  is  the  chief  prosecuting  attorney  of  earth.  His  task  is  to  dis- 
cover and  to  report  to  Jehovah  the  sins  of  all  mankind.  Experience  has 
made  him  a  pessimist  regarding  human  virtue.  Piety,  he  contends,  is  always 
prompted  by  self-interest.  Satan,  as  here  portrayed,  is  mercilessly  faithful  to 
his  task.  In  fact,  his  only  fault  is  that  he  is  overzealous.  He  is  still  in- 
trusted by  Jehovah  with  great  i>ower.  Obviously,  the  Satan  here  pictured 
is  very  different  from  the  devil  that  figures  in  the  New  Testament.  He  is 
identical  with  Satan  or  the  Adversary  in  Zechariah  3,  whose  zeal  in  pointing 
out  the  sins  of  the  Jewish  people  is  condenmed  by  Jehovah. 

It  is  significant  that  the  earliest  references  elsewhere  in  the  Old  Testament 


THE  PROBLEM  OF  THE  BOOK  OF  JOB 

to  Satan  are  fouBd  in  Zechariah  3  and  I  Chronicles  21',  both  of  them  post-   Satan  in 
exilic  writings.     There  is  a  distant  likeness  between  the  character  of  Satan   nt^ra- 
in  the  prologue  of  Job  and  the  Persian  Ahriman,  who  was  believed  to  be  the   *"" 
head  of  the  hierarchy  of  evil.     The  resemblance,  however,  is  not  close,  and  the 
points  of  difference  are  equally  striking.     Satan  is  more  like  the  lying  spirit 
who,  in  the  story  told  by  the  prophet  Micaiah  and  recorded  in  I  Kings  22,  was 
sent  by  Jehovah  to  deceive  the  false  prophets  and  who  by  his  deceptive 
message  lured  Ahab  on  to  his  ruin. 

In  this  prose  story  there  is  no  suggestion  of  acquaintance  with  the  law  of  Date  of 
Deuteronomy  which  made  legal  only  one  central  sanctuary  (cf.  1^  and  42^).   p^^gg 
The  Chaldeans  are  spoken  of  as  mere  Arab  marauders,  and  not  as  the  con-   '^^y 
querors  who  in  586  B.C.  captured  Jerusalem  and  left  it  a  barren  waste.     The 
indications,  therefore,  all  suggest  that  this  popular  tale  was  current  among 
the  Hebrews  long  before  the  days  of  Ezckiel.     It  was  probably  committed  to 
writing  during  the  early  part  of  the  Babylonian  exile.     Then  its  promises  of 
material  restoration,  if  the  nation  would  but  faithfully  endure  the  tests  to 
which  it  was  being  subjected  at  the  hands  of  the  Assyrians  and  Babylonians, 
would  have  brought  comfort  to  the  minds  of  the  troubled  Jews.     The  allu- 
sions in  Ezckiel  14'*'  ^°,  which  come  from  tlie  earlier  part  of  the  Babylonian 
exile,  to  a  well-known  hero.  Job,  whose  character  closely  corresponds  to  that 
of  the  Job  of  the  prose  story,  indicate  that  this  popular  tale  was  familiar  to 
the  Jewish  exiles. 

The  question  raised  by  Satan,  Does  Job  serve  God  for  naught  ?  is  the  key-   The 
note  in  this  ancient  tale.     Is  the  piety  of  man  prompted  by  selfish  motives,    ^nT 
or  by  disinterested  devotion  ?     Will  it  endure  the  test  of  misf ortime  ?     These    teach- 
questions,  perennially  vital,  are  here  dramatically  presented.     The  story    this 
also  suggests  one  of  the  many  solutions  of  the  eternal  problem  of  the  suffering   ^^'"^ 
of  the  righteous  which  are  massed  in  the  book  of  Job.     It  assumes  that  virtue 
can  only  be  attested  by  trial.     Suffering,  therefore,  is  necessary,  if  the  quality 
of  man's  piety  is  to  be  proved.     The  application  of  this  explanation  to  the 
problem  of  the  faithful  Jews  during  the  Babylonian  exile  is  obvious:  they 
were  simply  being  tested.     The  conclusion  seemed  equally  clear:  if  they  en- 
dured the  test,  their  former  prosperity  would  be  restored.     The  only  flaw  in 
the  theory  was  that  as  a  matter  of  fact  their  misfortunes  but  increased,  and 
no  vindication  came  to  them.     A  more  fimdamental  explanation  of  the  prob- 
lem of  innocent  suffering  was  required. 

The  real  drama  of  Job  begins  with  the  third  chapter.     Here  a  great  wisdom   The 
poet  begins  to  grapple  with  the  stupendous  problem.     The  action  depends  not   jrama 
upon  external  circumstance,  but  uf>on  the  development  within  tlie  mind  of    of  Job 
Job  and  his  friends.     The  author  of  this  poem  uses  the  framework  of  the 
popular  story,  but  creates  a  new  Job  and  a  new  plot.     The  vmique  explana- 
tion of  Job's  suffering  given  in  chapters  1  and  2  is  completely  ignored.     Like- 
wise the  problem.  Does  Job  serve  for  naught  ?     The  friends,  instead  of  being 
condemned  by  Jehovah,  as  they  are  in  42',  figure  as  the  protagonists  of  the 
current  orthodoxy.     In  a  series  of  formal  dialogues  the  problem  is  defmed  in 
detail,  and  the  various  current  solutions  presented.     In  these  dialogues,  some- 
times the  didactic  and  sometimes  the  lyric  note  is  dominant.    In  his  long 

37 


fflSTORY  OF  THE  \\7SD0M  WRITINGS 

speeches,  Job,  instead  of  being  a  paragon  of  forbearance,  as  in  the  prose  story, 
pours  out  the  bitterness  of  his  soul  and  charges  God  with  injustice  in  no 
measured  terms.  Then,  with  marvellous  psychological  skill,  the  author 
gradually  introduces  those  elements  of  hope  and  higher  idealism  in  the  mind 
of  Job  wliich  load  up  to  the  final  denouement.  The  action  and  progress  are 
wholly  subjective.  The  term  lyric  drama,  therefore,  is  the  most  exact 
western  definition  which  can  be  found  for  this  supreme  product  of  Semitic  art. 
The  The  author  of  this  lyric  drama  is  evidently  a  man  of  broad  culture  and  ex- 

of'the'  perience.  He  is  democratic  in  his  outlook  on  life.  He  is  inspired  with  the 
V"*^  noblest  humanitarian  motives.  He  is  familiar  with  both  the  social  problems 
of  a  great  city  and  the  life  of  the  wilderness  which  extends  to  the  east  and 
south  of  Palestme.  Evidently  he  himself  had  travelled  with  one  of  the  many 
caravans  which  penetrated  its  wastes.  !RIany  of  his  figures  reveal  such  an 
intimate  familiarity  with  the  peculiar  life  of  the  Nile  valley  that  there  is  little 
doubt  that  he  himself  had  visited  this  land  of  mystery.  He  was  a  keen  ob- 
server and  lover  of  nature.  He  was  acquainted  with  the  changing  phases  of 
the  seasons,  appreciative  of  the  stately  movement  of  the  stars,  and  familiar 
with  the  habits  of  animals  and  birds.  Above  all,  he  was  a  pliilosopher  who 
had  pondered  deeply  on  the  profoundest  problems  of  human  life.  He  had 
experienced  the  doubts  of  youth,  and  tliose  darker  questionings  which 
threatened  the  very  faith  of  his  race  and  age.  Amidst  intense  stress  and 
struggle  he  had  battled  his  way  through  the  mazes  of  the  current  orthodoxy 
to  a  higher  conception  of  God,  and  more  than  that,  to  a  personal  acquaintance 
with  him. 
HisMms  The  aims  of  the  author  are  clearly  revealed.  His  first  endeavor  was  to 
prove  the  insufficiency  and  the  cruel  injustice  of  the  old  dogma  that  prosperity 
was  always  the  reward  of  right-doing,  and  conversely,  that  calamity  was  a 
certain  evidence  that  its  victim  had  sinned.  He  also  aimed  to  portray  the 
struggles  and  the  inevitable  psychological  reactions  of  a  noble  soul  confronted 
by  the  darker  realities  of  human  life  and  of  the  universe.  He  set  out  to  show 
the  utter  inadequacy  of  the  current  belief  which  conceived  of  the  life  beyond 
the  grave  as  one  of  passive,  passionless  existence  in  a  gloomy  region  to  which 
not  a  single  ray  of  divine  goodness  and  love  penetrated.  He  aimed  instead  to 
make  clear  that,  if  not  in  this  world,  at  least  in  the  life  beyond  the  grave  the 
injustice  of  this  present  existence  would  be  righted  and  the  innocent  sufferer 
vindicated.  He  sought  in  this  mighty  drama  to  set  forth  his  own  deep  con- 
victions that  the  God  whose  providences  seemed  from  certain  angles  to  be 
unjust  was  after  all  man's  final  refuge,  and  that  instinctively  and  rightlj'  man 
turns  to  him  as  the  fountain  of  all  justice.  Above  all  he  endeavored  to  teach 
in  concrete  terms  the  supreme  truth  that  man's  personal  experience  of  God 
and  the  humility  and  trust  which  that  experience  begets  are  the  only  satis- 
factory solvents  of  the  otherwise  insoluble  problem  of  why  the  righteous 
suffer. 
Prob-  This  lyric  drama  deals  with  Israel's  mature  problems.    The  childhood 

in°the       faith  of  the  race  lies  far  behind  it.     Its  background  is  the  complex  life  of  a 
JT"*^         highly  developed  civilization.     Tliis  background   is  not  concealed  by  the 
archaic  coloring  and  the  nomadic  setting.     In  thii;  drama  Hebrew  wisdom 

38 


THE  PROBLEM  OF  THE  BOOK  OF  JOB 

thought  approaches  nearest  to  Greek  drama  and  philosophy.  Job's  dialogues 
with  his  friends  recall  the  memorable  discussions  that  during  the  same  age 
were  being  carried  on  in  the  schools  of  ancient  Hellas.  Job  has  much  in 
common  with  Prometheus,  the  hero  of  ^schylus's  great  drama.  The  fact  that 
the  author  of  Job  in  his  opening  chapter  (3)  evidently  had  in  mind  the  classic 
passage  in  Jeremiah  20"'  ^\  in  which  tlie  martyr  prophet  curses  the  day  in 
which  he  was  born,  indicates  that  the  poem  is  at  least  exilic  or  post-exilic. 
Even  more  significant  is  the  author's  bold  parody  (Job  7^^)  of  Psalm  8*, 
which  was  probably  not  written  earlier  than  tlie  first  half  of  the  Persian 
period.  The  drama  of  Job  reflects  the  strongly  sceptical  note  which  first 
found  expression  in  Malachi  2": 

You  have  wearied  Jehovah  with  your  words. 

Yet  you  say,  "How  have  we  wearied  him?" 

In  tliat  you  say,  "Everyone  tliat  does  evil 

Is  good  in  the  sight  of  Jehovah, 

And  he  delights  in  them; 

Or  where  is  the  God  of  justice  ?  " 

Or  in  Malachi  3"-  ^^: 

You  have  said,  "It  is  useless  to  serve  God, 

And  what  gain  is  it  to  us  to  have  kept  his  charge. 

And  that  we  have  walked  in  funeral  garb  before  him  ? 

Even  now  we  call  the  proud  happy. 

Yea,  those  who  work  iniquity  thrive. 

Yea,  they  tempt  God  and  escape." 

The  prophet,  who  probably  lived  shortly  before  the  appearance  of  Nehe-  Dat<! 
miah  in  444  B.C.,  assures  us  that  those  who  feared  Jehovah  spoke  these  words 
one  to  another.  The  reference  in  Job  16^^  possibly  implies  that  the  author  of 
the  drama  was  acquainted  with  Isaiah  53^.  In  any  case,  the  cumulative  evi- 
dence points  to  a  date  not  earlier  than  the  middle  of  the  Persian  period,  and 
possibly  as  late  as  the  earlier  part  of  the  Greek  period.  The  writings  of 
II  Isaiah,  however,  and  the  great  psalms  of  suffering  found  in  the  Psalter  in- 
dicate that  the  problem  of  the  suffering  of  the  innocent  in  Jewish  history 
became  most  acute  in  the  discouraging,  dreary  years  immediately  preceding 
the  rebuilding  of  tlie  walls  of  Jerusalem  under  tlie  leadership  of  Nehemiah. 
A  date  about  450  B.C.  well  satisfies  the  implications  of  this  great  lyric  drama. 

The  drama  opens  with  an  impassioned  speech  on  the  lips  of  Job  in  which  The 
he  curses  the  day  of  his  birth  (3).     The  author's  aim  is  to  reveal  the  in-   g'tVJc^ 
tensity  of  Job's  anguish,  and  at  the  same  time  to  make  clear  the  limitations   [P^  °' 
placed  upon  him  by  the  acceptance  of  the  current  belief  regarding  the  life   drama 
after  death.     The  literary  structm-e  of  the  drama  is  apparently  determined 
by  the  methods  employed  by  the  ancient  Jewish  teachers.     It  recalls  the 
later  discussions  between  the  schools  of  Shammai  and  Hillel  recorded  in  the 
Talmud.     The  current  interpretations  of  the  problem  of  suffering  and  the 
divine  rulership  of  the  world  are  presented  by  Job's  three  friends,  the  famous 
sages  of  his  day.    Job,  stung  by  their  at  first  implied  and  later  openly  ex- 

39 


HISTORY  OF  THE  WISDOM  ^MIITINGS 

pressed  doubts  regarding  his  integrity,  assails  the  very  dogmas  which  he  had 
hitherto  held,  and  battles  his  way  through  to  a  larger  concept  of  the  universe 
and  of  God.  In  three  cycles  of  speeches  these  rival  positions  are  presented 
with  a  fulness  and  vigor  that  reveal  the  marvellous  breadth  and  the  scientific 
spirit  of  the  author  (4-27).  In  the  end  the  friends  are  silenced,  and  Job,  after 
a  masterly  rSsumS,  rests  his  case  with  God  (29-31).  Then  out  of  the  thunder- 
storm Jehovah  answers  Job,  not  replying  to  his  wild  arraignment  of  divine 
justice,  but  revealing  to  him  in  a  series  of  powerful  pictures  and  impressive 
questions  the  omniscience  and  wisdom  and  love  that  rule  the  universe  (38^ 
402.  6-14)^  'pjjg  elaborate  descriptions  of  behemoth  (probably  the  hippopota- 
mus) and  leviathan  (probably  the  crocodile)  in  40^''— IP^  are  clearly  later  ad- 
ditions to  the  original  drama.  In  conclusion  Job  declares  in  a  speech,  the 
brevity  of  which  is  in  striking  contrast  to  his  earlier  impassioned  invective, 
that  he  has  spoken  of  that  which  he  knew  not  (40^"^  42^'  ^'  *<  ^).  Humbly  but 
joyfully  he  asserts : 

I  have  heard  of  thee  by  the  hearmg  of  the  ear. 
But  now  mine  eye  sees  thee. 

The  Each  of  Job's  friends  possessed  certain  well-defined  characteristics.     Each 

ter'at'  emphasized  distinct  elements  in  the  character  of  Jehovah.  Eliphaz,  the 
friends  eldest,  naturally  speaks  first.  His  is  the  mellow  ripeness  of  old  age.  He  is 
courtly,  tactful,  and  considerate.  Of  the  tliree  friends,  he  is  distinctly  the 
prophet  and  philosopher.  In  many  ways  he  represents  Job's  old  self.  His 
thought  is  also  tinctured  by  a  certain  mystical  element  which  adds  to  his 
attractiveness.  He  presents  the  highest  conception  of  God  then  known.  He 
conceives  of  him  as  a  benign  ruler  personally  interested  in  the  development  of 
his  human  children.  But  Eliphaz  is  more  of  a  philosopher  and  theologian 
than  a  lover  of  his  fellows.  He  holds  tenaciously  to  the  current  dogma  that 
calamity  is  always  the  result  of  man's  sin.  Unfortunately  for  Job,  Eliphaz 
is  far  more  intent  upon  defending  his  favorite  theological  doctrines  than  he  is 
upon  relieving  his  friend's  heartbreak. 
Bildad  Bildad,  on  the  other  hand,  is  a  tj-pical  traditionalist.  He  can  think  only  in 
terms  of  the  past.  His  outlook  is  entirely  backward  rather  than  forward. 
The  only  testimony  which  he  regards  as  valid  is  that  of  the  ancients.  He 
feels  that  his  especial  task  is  to  defend  the  lightness  of  Jehovah's  rule  of  the 
imiverse.  When  Job  dares  question  the  justice  of  that  rule,  Bildad,  in  his 
zeal  to  defend  the  orthodox  God,  ignores  completely  his  duty  of  sjTnpathizing 
with  his  tortiu*ed  friend. 
Zophar  Zophar  is  the  dogmatist.  By  bluster  and  loud  speaking  he  sought  to  con- 
vict Job  of  sin  and  to  establish  his  thesis  that  divine  wisdom  is  inscrutable, 
and  therefore  that  the  one  task  of  man  is  to  submit. 
Their  The  role  of  Job's  friends  is  twofold:  first,  dramatically,  to  complete  the 

cycle  of  Job's  woes,  for  they  deprive  him  of  their  friendship  and  strip  him  of 
his  reputation;  secondly,  to  present  strongly  and  in  detail  the  current  inter- 
pretations of  the  suffering  of  the  innocent  that  their  inadequacy  and  failure 
to  solve  the  problem,  so  dramatically  presented  by  Job's  fate,  might  be  made 
clearly  apparent.    Well  do  the  friends  play  their  double  r6le. 

40 


role 


THE  PROBLEM  OF  THE  BOOK  OF  JOB 

At  first  Job  expectantly  looks  to  his  friends  for  comfort  and  support.  When   The 
he  finds  that  they  are  more  loyal  to  their  theories  than  they  are  to  him,  and   Pj°s''^^^ 
that  they  do  not  hesitate  to  apply  even  to  his  own  case  the  grim  old  doctrine   P'o^gbt 
of  proportionate  rewards,  the  discovery  perturbs  him  more  than  any  of  the   first 
calamities  which  have  hitherto  overtaken  him.     He  can  scarcely  believe  the   speechis 
testimony  of  his  ears  as  he  hears  them  tear  to  shreds  his  reputation,  which  he 
regarded  as  more  firmly  established  than  the  everlasting  hills.     He  hastens 
in  his  reply  to  Eliphaz  to  explain  the  reasons  why  in  his  desperation  he  had 
spoken  rashly.     Then,  when  he  sees  the  stony,  suspicious  faces  of  his  friends, 
he  is  overwhelmed  by  their  injustice  and  by  the  feeling  of  utter  loneliness. 
Like  desert  brooks,  they  had  failed  him  in  his  hour  of  sorest  need.     For  the 
moment  he  is  carried  off  his  feet  and  is  overwhelmed  witli  the  thought  that 
possibly  he  has  sinned.     If  so,  why  does  God,  instead  of  showing  mercy,  pur- 
sue him  like  a  relentless  tyrant.? 

Bildad's  speech  only  drives  the  arrows  of  the  Almighty  deeper  into  Job's   The 
quivering  heart.     In  his  desperation  he  turns  upon  God  and  boldly  questions   fnj^ufe 
the  justice  of  the  seemingly  irresponsible  tyrant  who  has  brought  all  these   °^  ^"^ 
calamities  upon  him,  and  yet  gives  him  no  opportimity  to  defend  himself 
either  before  a  human  or  a  divine  tribimal.     Henceforth  the  ultimate  prob- 
lem in  the  mind  of  Job  is  whether  justice  or  injustice  rules  the  universe.     God, 
not  Job,  is  on  trial.     Subjected  to  this  searching  test,  the  God  of  his  earlier 
years,  the  God  of  his  friends,  the  Superman  who  he  believed  meted  out 
proportionate  rewards,  suddenly  becomes  a  mere  oriental  tyrant,  as  capricious 
and  unjust  as  the  irresponsible  potentates  who  lorded  it  over  the  vast  Persian 
empire. 

These  intemperate  words  stirred  Zophar's  rage,  so  that  he  openly  charges  The 
Job  with  guilt.  Stung  to  the  quick,  Job  turns  upon  his  friends  with  bitter  to^Ood 
invective.  He  even  accuses  them  of  misrepresentation  in  their  presumptuous 
attempt  to  defend  the  God  of  their  narrow  faith.  Involuntarily  he  turns 
from  the  orthodox  God  of  his  friends,  and  appeals  to  him  before  whom  no 
godless  man  would  come.  Across  his  tortured  mind  there  flashes  for  the  mo- 
ment the  hope  that  possibly  that  God  of  justice  will  j^et  bring  him  back  from 
Sheol  and  restore  to  him  those  joys  of  life  of  which  he  has  been  so  ruthlessly 
robbed.  The  dark  clouds  quickly  close  in  upon  him,  but  having  had  this 
radiant  vision,  Job  cannot  forget  it.  The  progress,  therefore,  in  this  first 
cycle  of  speeches  is  not  straight  ahead,  but  more  like  the  zigzag  path  of  the 
lightning  stroke.  He  has  seen  clearly  the  insufiiciency  of  the  current  con- 
ventional theology.  Already  not  his  reason  but  his  faith  begins  to  reach  out 
involuntarily  toward  a  God  who  is  just  and  the  friend  of  the  aflBicted.  With 
this  larger  faith  comes  the  fluctuating  but  ever-growing  hope  that  even  be- 
yond the  grave  both  he  and  God  will  yet  be  vindicated. 

Henceforth  Job  and  his  friends  move  in  opposite  directions.    As  their  con-  The 
viction  that  he  is  guilty  grows,  his  consciousness  of  his  essential  innocence   rn°th7^ 
deepens.     In  time  he  ignores  tliem  altogether,  and  turns  in  eager  expectancy    s<^cond 
to  the  God  of  justice  in  whom  he  firmly  believes.     At  the  same  time  with  his   third 
lips  he  unsparingly  and  often  bitterly  arraigns  the  justice  of  the  God  of  ap-   s^^^es 
pearances.    In  19^'^''  the  earlier  fleeting  hope  that  after  death  his  innocence 

41 


HISTORY  OF  THE  WISDOM  WRITINGS 

would  yet  be  vindicated  suddenly  becomes  a  definite  conviction.  In  words 
that  have  become  immortal  he  declares: 

I  know  that  my  Deliverer  liveth. 
And  at  last  he  will  stand  up  on  the  earth; 
And  after  this  my  skin  is  destroyed 
Then  I  shall  behold  God. 

Thus  with  marvellous  skill  the  author  of  the  drama  of  Job  has  revealed  the 
birth-pangs  of  the  belief  in  a  personal  immortality.  In  the  remainder  of  the 
drama,  however,  he  threshes  out  the  problem  entirely  in  the  arena  of  man's 
earthly  existence.  His  great  message  was  evidently  for  those  in  the  thick  of 
the  struggle  then  raging.  He  was  seeking  to  give  them  a  faith  by  wliich  to 
live  as  well  as  die.  The  charges  of  Job's  friends  grow  shorter,  until  finally 
they  are  silenced.  In  each  successive  speech  Job  ai)p>eals  witli  greater  assur- 
ance from  the  God  who  seems  to  disregard  man's  fate  to  the  God  of  justice 
and  love  whom  he  feels  must  exist  somewhere  in  the  universe.  Job,  having 
established  his  own  positive  goodness,  as  well  as  his  innocence,  in  keeping  with 
the  loftiest  social  and  moral  standards  of  the  prophets  and  sages  (29-31), 
leaves  his  case  with  his  divine  Judge  and  Vindicator. 
Meui-  Job,  in  his  quest  for  a  larger,  truer  conception  of  God  and  his  rule,  was 

2*  handicapped  by  the  primitive  belief  that  God  was  the  immediate  cause  or 

•peech  agent  in  every  event  or  experience  that  came  to  man.  His  generation  had 
Jehovah  not  yet  discovered  the  eternal  laws  that  rule  the  universe.  And  yet  in  the 
majestic  speech  of  Jehovah,  the  poet,  with  marvellous  intuition  and  skill, 
opens  Job's  mind  to  an  appreciation  of  these  laws.  Typical  illustrations  of 
the  workings  of  what  we  to-day  call  tlie  laws  of  nature  are  marshalled  before 
Job  in  quick  succession.  Thus  a  broader  basis  is  provided  for  that  faith  in 
divine  justice  and  goodness  which  Job  could  not  banish  from  his  inner  con- 
sciousness, even  in  his  hour  of  deepest  woe.  More  comforting  still,  the  in- 
finite, omniscient  God  had  condescended  to  speak  directly  to  the  heart  of  his 
afflicted  servant.    No  longer  does  he  know  him  simply  by  others'  testimony: 

But  now  mine  own  eye  sees  thee. 

A  mysterious  personal  experience  of  God  suddenly  swept  away  all  Job's 
anguish  and  doubts;  at  last  he  was  at  peace,  for  he  had  found  his  divine  Friend. 
In  the  teaching  of  the  Jewish  sages  personal  religious  experience  was  not  only 
the  beginning  of  wisdom  but  also  its  climax. 


42 


THE  BOOK  OF  PROVERBS 

I.    INTRODUCTION 
II.    GOD 
III.    MAN 

A.  The  Nature  of  Man 

B.  The  Education  of  Man 

C.  Man  in  His  Domestic  Relations 

D.  Man  in  His  Social  Relations 

E.  Man  in  His  Economic  Relations 

F.  Man  in  His  Legal  Relations 

G.  Man  in  His  Political  Relations 
H.  Man's  Duty  to  Animals 

I.  Man's  Duty  to  Himself 

J.  Man's  Duty  to  Others 

K.  Man's  Duty  to  God 

L.  The  Rewards  of  Human  Conduct 

IV.    NUMERICAL  ENIGMAS 


THE  BOOK  OF  PROVERBS 


INTRODUCTION:  THE  PRACTICAL  VALUE  OF  THE 
TEACHINGS  OF  THE  WISE 

§  1.    Preface:  The  Aim  of  the  Book  of  Proverbs,  Pr.  l^-",  22iT-n 

Pr.  1  ^That  men  may  get  wisdom*  and  discipline,'* 

May  understand  words  of  discernment, 
^May  receive  training  in  wise  conduct 

In  that  which  is  right,  just,  and  honorable; 
*That  shrewdness"  may  be  taught  to  the  simple. 

And  knowledge  and  a  purpose  to  youth, 
^hat  the  wise  man<*  may  hear  and  grow  wiser. 

And  that  the  intelligent  man  may  be  guided^ 
*In  interpreting  proverbs  and  parables, 

The  words  of  the  wise  and  their  riddles.' 

22  ^'Incline  your  car  and  hear  my  words,^ 
And  apply  your  mind  to  know  them.'' 

Introduction. — The  desire  to  arrest  men's  attention  and  to  make  clear  to  them  the  funda- 
mental, practical  value  of  the  wisdom  teaching  embodied  in  the  proverbs  that  follow  was  what 
actuated  the  author  of  these  introductory  chaps.  (1-9).  He  opens  with  a  brief  statement  of  the 
aims  of  the  wisdom  teachers;  he  next  cites  definite  illustrations  of  the  moral  perils  from  which 
their  teachings  will  deliver  those  who  heed;  then  he  points  out  the  evils  that  result  from  not  heed- 
ing and  the  rewards  that  wisdom  has  to  confer.  In  conclusion  he  describes  the  origin  and  charac- 
ter of  Wisdom  and  contrasts  what  Wisdom  and  Folly  each  give  to  those  who  follow  them.  Into 
this  long  introd.  have  been  inserted  6'-"  and  9'-'-,  which  are  clearly  foreign  to  their  context  and 
belong  with  the  collection  of  proverbs  that  follows.  Otherwise  the  entire  section  is  closely  bound 
together  by  the  same  Uterary  style  and  earnest,  hortatory  spirit.  It  reveals  the  zeal  of  the  wisdom 
teacher  to  save  the  ignorant,  inexperienced,  and  tempted  from  fatal  mistakes  and  to  develop  strong 
characters.  The  aeal  and  teachings  of  the  earlier  prophets  live  again  in  the  soul  of  this  earnest 
lover  of  men.     It  is  a  fitting  and  effective  introduction  to  the  practical  maxims  that  follow. 

S  1  The  book  of  Pr.  is  introduced  by  the  superscription  The  Prorcrbs  of  Solomon,  Son  of  David, 
King  of  Israel.  Inasmuch  as  the  preface  that  follows  seems  to  require  some  such  title,  it  is  prob- 
able that  it  was  added  by  the  author  of  the  Introd.,  although  it  may  come  from  the  final  editor  of 
the  book.  As  has  already  been  noted,  Introd.,  p.  15,  it  ignores  the  other  superscription  found 
within  the  book,  and,  hke  the  titles  to  Ecc.  and  Sg.  of  Sgs.,  simply  represents  a  late  tradition. 
The  opening  vss.  that  follow  are  the  closest  parallel  to  a  modern  preface  to  be  found  in  the  O.T. 
writings.  (A  N.T.  parallel  is  the  preface  to  the  Gospel  of  Luke.)  Ten  parallel  lines  define  suc- 
cinctly the  aims  that  the  Heb.  sages  sought  to  realize  and  the  practical  results  they  hoped  to  impart 
to  those  who  diligently  studied  and  hstened  to  their  teachings.  Their  purpose  was  evidently  to 
educate  as  well  as  to  instruct,  to  rear  up  inteUigent  disciples  as  well  as  to  impart  useful  information. 

•  Pr.  1'  Cf.  for  the  meaning  of  the  Heb.  word  translated  wisdom,  Introd.,  p.  10. 

i'  1'  This  word,  meaning  originally  discipline,  also  indicates  the  instruction  or  character  that 
comes  through  discipline  and  training. 

0  1*  This  word  ordinarily  means  svhtiUy,  skill  in  attaining  given  ends. 
^  1'  Or,  Let  the  wise  man. 

•  1'  Lit.,  get  guidance. 

'  !•  This  closing  vs.  turns  the  attention  from  the  training  of  disciples  to  the  subject-matter 
employed  in  education,  and  thus  connects  the  preface  with  the  collection  of  proverbs  that  follows. 

(  22"  Omitting  the  wise,  which  is  doubtless  a  gloss,  and  repointing  the  preceding  word  in  the 
Heb.     So  Toy,  now  confirmed  by  the  parallel  in  the  Wisdom  of  Amencmopet  (cf.  Introd.,  p.  15). 

•>  22"  Altering  one  letter  of  Heb.  to  agree  with  the  parallel  in  the  Wisdom  of  Amenemopei. 

45 


INTRODUCTION 


Places 
where 
the  wise 
teach 


Classes 
to  which 
they 
appeal 


Nature 
and 

value  of 
their 
teachings 


^*For  it  is  pleasant'  that  you  keep  them  in  mind,' 

That  they  be  ready''  on  your  Hps. 
"That  your  trust  may  be  in  the  Lord, 

I  have  taught  you  how  to  Hve.' 
20Have  I  not  written  you  thirty  proverbs" 

With  sound  advice"  and  knowledge, 
'^To  teach  you  words  of  truth, 

That  you  may  answer  him  who  questions  you  ?" 

§  2.    Wisdom's  Appeal,  Pr.  S'-" 

Pr.  8  Is  not  Wisdom  calling. 

And  Reason  crying  aloud  ?p 
^On  the  prominent  heights  by  the  waj%'' 

In  the  midst  of  "■  the  highways  she  stands, 
^By  the  gates  that  lead  into  the  city. 

At  the  entrance  she  cries  aloud : 
*'To  you,  O  men,  I  call. 

My  appeal  is  to  all  mankind. 
K)  simple  ones,  learn  to  be  prudent. 

And  you  who  are  foolish,  gain  insight.  • 

^Give  heed;  what  I  speak  is  important,* 
And  what  my  lips  utter"  is  right. 

'Because  my  mouth  speaks  truth, 
And  false  lips  are  abominable^  to  me. 

^AU  the  words  of  my  mouth  are  just;" 


'  2218  Gk.  takes  this  with  ",  to  know  that  they  are  pleasant.  Syr.,  Targ.,  Because  they  ar« 
pleasant,  keep  them,  etc. 

i  22'8  Lit.,  in  your  belly. 
•=221'  Lit.,  established  together. 

•  22"  Lit.,  your  way.  So  Gk.  Heb.  is  corrupt.  This  vs.,  as  we  might  expect  from  the  men- 
tion of  the  Lord  (lit.,  Yahweh),  has  no  parallel  in  the  Wisdom  of  Amenemopet. 

m  2220  Gk^  Syr.,  Targ.,  Lat.,  triply.  The  corrupt  Heb.  here  has  puzzled  all  commentators. 
It  may  be  pointed  to  read  thirty,  and  this  was  probably  the  original  reading,  for  the  collection 
which  these  vas.  introduce  (2222-24='^)  falls  naturally  into  thirty  divisions,  and  the  Wisdom  of  Ame- 
nemopet contains  thirty  chapters,  the  last  beginning.  Consider  these  thirty  chapters,  to  enjoy^them 
and  to  profit  by  them.     The  word  proverbs  in  the  trans,  is  supplied  to  complete  the  sense. 

"  222"  Lit.,  counsels.  .         ,        .       rr..  .. 

o  22"  Following  Toy  in  omitting  from  each  line  a  superfluous  repetition  of  truth.  The  reading 
questions  is  that  of  the  Gk.     Heb.,  sends.  ,      ,  ,         ,      ,  ^,  ,    ■  . 

§  2  The  tendency  to  hypostasize  wisdom  was  natural,  although  the  author  was  probably 
influenced  by  the  Gk.  atmosphere  and  type  of  thought  that  in  his  day  had  penetrated  Palestine 
and  was  in  the  ascendancy  in  all  the  lands  of  the  dispersion,  cf.  Introd.,  p.  15.  Wisdom  represents 
the  collective  teachings  and  work  of  the  Heb.  sagos.  She  is  thought  of  as  a  woman  because  the 
Heb.  word  is  feminine.  The  figure  of  speech  empljasizes  the  unity  of  the  wisdom  school  and  its 
teachings.  The  introduction  of  Understanding  as  a  synonym  of  Wisdom  indicates  that  what 
we  have  here  is  simply  a  personification,  not  the  postulating  of  a  being  distinct  from  God,  as  in 
the  case  of  the  Gk.  demiurge. 

p  8'  Lit.,  give  her  voice.  _  ,  .  ,     ,  n  i     n. 

0  8'  Probably  the  walls  and  towers  and  all  elevated  points  from  which  she  can  caU  to  the 
passer-by.     Cf.  the  parallel  passage,  l^o-^i.     The  Gk.  omits  by  the  way. 

'  82  So  Gk.     Heb.,  between.  ,         ,    ,  ,...,, 

•  85  So  Gk.  Heb.  repeats  the  same  verb  as  in  the  first  member  of  the  couplet  and  yields  no 
clear  sense.     Its  reading  is  clearly  due  to  a  scribal  error.     RV.,  Be  of  an  understanding  heart. 

'  8'  Or,  revising  the  Hefe.  with  the  aid  of  »,  true. 

"  8«  Lit.,  the  opening  of  my  lips.  .        .  ,    ■ 

»8'  Lit.  (Gk.  and  Syr.),  on  abomination.     Heb.,  the  abomination  of  my  hps  i«  wickednest. 
»8'  Lit.,  in  righteousness. 

46 


WISDOM'S  APPEAL 

Naught  in  them  is  twisted  or  crooked. 

®A11  is  clear  to  the  man  of  sense. 

And  right  to  those  who  gain  knowledge. 
^"Choose  instruction'^  rather  than  silver. 

And  knowledge  rather  than  gold. 
^Tor  wisdom  is  better  than  corals. 

And  with  her  no  treasures  compare. 


§  3.     Characteristics  of  Wisdom,  Pr,  9",  1G«,  S^^-^i 

Pr.  9  i"The  beginning  of  wisdom  is  the  fear  of  the  Lord, 

And  the  knowledge  of  the  Holy  One  is  understanding. 
16  ^By  kindness  and  truth  iniquity  is  expiated. 
And  by  the  fear  of  the  Lord  a  man  avoids  evil. 


Rooted 

in 

religion 


8  ^^I,  Wisdom,  make  prudence  my  dwelling, 
And  I  possess  y  knowledge  and^  insight. 
^'Arrogance,''  pride,  and  wrong  doing,'' 
And  false  speech*'  do  I  hate. 

"With  me  are  counsel  and  skill;'* 

Insight  and  power  are  mine. 
^^By  me  kings  do  reign, 

And  rulers  decree  what  is  just. 
^®By  me  officials  govern. 

And  nobles  rule*^  over  the  earth. 


Prudent 
and 

discern- 
ing 

Antag- 
onistic 
to  evil 

Indis- 
pensable 
to  rulers 


"Those  who  love  me,  I  love,^ 

Those  who  seek  earnestly  find  me. 
^^With  me  are  riches  and  honor. 

Lordly  wealth  and  prosperity.^ 
^*My  fruit  is  better  than  gold,'' 

My  revenue  than  choicest  silver. 
^''I  walk  in  the  way  that  is  right. 

And  keep  to  the  paths  of  justice. 


Easily 
found 


Reward- 
ing those 
vrlio 
seek  me 


*  8'"  Gk.,  Syr.,  and  Targ.  omit  my  (Heb.) ;  this  probably  represents  the  original  reading,  for 
it  is  supported  by  the  next  line. 

§  3  Wisdom  is  here  defined  broadly.  It  is  the  guide  of  rulers  and  judges  as  well  as  of  those 
who  in  private  life  seek  success  and  prosperity. 

r  8"  Or  have  found  out. 

»  812  Adding  the  and  required  by  the  context  and  supplied  in  the  Gk. 

a  8'2  Heb.  inserts  at  the  beginning  of  this  vs.  the  detached  line:  The  fear  of  Jehovah  is  to  hate 
evil.  It  is  probably  from  a  scribe  who  added  it  as  an  introduction  to  the  couplet  that  follows. 
It  is  loosely  connected  with  the  context  and  destroys  the  regular  parallelism.  Its  definition  of 
the  fear  of  Jehovah  differs  from  that  in  V,  Q^",  1553. 

''  81'  Lit.,  the  evil  way. 

"  8"  Lit.,  mouth  of  tvhat  is  turned  away. 
_  d  8"  Lit.,   deliverance;  i.  e.,  the  knowledge  and  ability  and  skill  in  applying  it  in  order  to 
achieve  a  desired  end. 

o  8"  Following  the  Gk.  in  correcting  the  Heb. 

'  8"  Correcting  the  corrupt  Heb.  with  the  aid  of  the  VSS.  and  the  marginal  Heb.  reading. 

'  8"  Lit.,  righteousness.  As  in  Ps.  1123  and  Is.  54"  the  sage  evidently  has  in  mind  the  pros- 
perity and  good  reputation  that  are  the  fruits  and  evidence  of  right  deeds. 

•i  8"  Lit.,  fine  gold  and  refined. 


47 


INTRODUCTION 

•^Endowing  with  wealth  those  who  love  me. 
And  filling  their  treasuries  full.' 


First  of 

God's 

Creation 


§  4.    The  Role  of  Wisdom  in  the  Universe,  Pr.  S"-*" 

Pr.  8         2-The  Lord  formed  me  as  his  first  creation,' 

The  earliest  of  his  works  of  old. 
^^In  the  primeval  past^  was  I  fashioned,'' 

At  the  first,  before  earth  existed. 
^^When  there  were  no  depths,  I  was  born ; 

When  there  were  no  springs  full'  of  water. 
^°Ere  the  mountains  were  set  in  their  places,™ 

And  before  there  were  hills  I  was  bom, 
*'^0r  ever  the  earth  and  the  fields"  had  been  made. 

Or  the  first  of  the  dust  of  the  world. 


Present 
and 
Active 
at  the 
Creation 


2'When  God  set  up  the  heavens,  I  was  there. 

And  when  he  stretched  the  vault  over  the  deep, 
2*When  he  made  firm  the  skies  above. 

And  fixed°  the  fountains  of  the  deep, 
^^And  when  the  Lord  set  to  the  sea  its  bounds. 

So  that  its  waters  should  not  transgress  his  commands.^ 

When  he  laid  the  foundations  of  the  earth, 
^°Then  I  was  by  him  as  a  foster-child,'' 

And  I  was  his  delight  from  day  to  day. 

Playing  before  him  at  all  times. 

Playing  upon  his  habitable  earth. 


Therefore 
able  to 
guide 
men 


^^My  delight  is  to  be  with  mankind; 
'^*So  now,  my  sons,  listen  to  me,' 


§  4  This  entire  description  of  Wisdom's  plare  in  the  universe  was  intended  to  inspire  confi- 
dence in  the  authority  and  practical  value  of  the  teachings  of  the  wise.  Like  Gen.  2'-',  which  con- 
nects the  origin  of  the  Sabbath  with  the  creation,  it  traces  the  conception  and  birth  of  Wisdom 
back  to  the  beginning  of  the  universe.  True  to  Jewish  faith,  Jehovah  is  represented  as  the  Cre- 
ator; but  Wisdom  was  the  first  and  most  important  of  his  creations.  Wisdom,  therefore,  is  familiar 
with  all  the  mysteries  of  the  universe  and  so  supremely  fitted  to  instruct  and  guide  man.  B.  Sir. 
in  24  gives  a  somewhat  similar  picture,  but  represents  Wisdom  as  the  law  of  Aloses  and  dwelling 
in  the  midst  of  Israel.  The  picture  in  Pr.  8  is  more  universal.  While  the  description  in  both 
these  passages  suggests  a  complete  hypostasis  of  Wisdom,  it  seems  clear  that  the  author  of  Pr.  8 
and  B.  Sir.  were  simply  personifying  Wisdom  and  that  in  their  minds  it  represented  the  collective 
doctrines  and  work  of  the  wisdom  teachers. 

'  8^  Lit.,  way ;  i.  e.,  work  of  creation. 

i  S'*  Lit.,  from  everlasting.     Cf.  Mi.  5'. 

k  8^  The  Heb.  root  is  probably  the  same  as  found  in  Job  10"  and  Ps.  139'»,  and  means  weave 
together  in  the  mother's  womb.  The  reference,  of  course,  is  to  conception.  Vs.  •♦  goes  on  to  tell 
of  Wisdom's  birth. 

'  8"  Lit.,  heavy  or  abounding. 
">  8"  I. «.,  were  set  on  their  deep  foundations. 

"  8*  Lit.,  outside  places.  The  addition  of  the  fields  not  only  destroys  the  metre  but  also 
anticipates  the  order  of  creation.  Syr.,  Lat.,  and  Targ.  read  rivers,  but  this  does  not  remove  the 
difficulty,  it  only  confirms  the  conclusion  that  this  word  is  a  scribal  addition. 

o  8^'  SUghtly  revising  the  Heb.  with  the  aid  of  the  VSS.  and  the  requirements  of  the  paralleliim. 

p  8^»  The  Gk.  omits  this  line,  which  is  probably  a  gloss  suggested  by  Job  38".  It  destroys  the 
balanced  parallelism  and  introduces  an  alien  construction. 

<i  8'"  The  word  may  mean  master  or  ^oorkman.  It  is  not  found  elsewhere  in  the  O.T.  The 
context  implies  that  Wisdom  was  still  a  child. 

r  gu*  The  second  member  of  the  vs.  clearly  belongs  where  the  Gk.  patB  it,  after  **•. 


48 


THE  ROLE  of  wisdom 

^'Hear  instruction  that  you  may  be  wise. 
And  reject  it  not. 
^*Happy  is  the  man  who  hears  me, 
*'*'And  they  who  follow  my  counsel, 
'^''Watching  daily  at  my  gates, 

And  waiting  at  my  door-posts. 
^Tor  he  who  finds  me  finds  life,' 
And  wins  the  favor  of  the  Lord. 
'^But  he  who  misses  me  wrongs  himself, 
For  all  who  hate  me  love  death. 

§  5.     Wisdom's  Banquet,  Pr.  9i-8-  "•  ^^ 

Pr.  9  'Wisdom  has  built  her  house,  Bountiful 

She  has  set  up*  her  seven  pillars;  aratTons 

^She  has  killed  her  cattle  and  mixed  her  wine, 

She  also  has  spread  her  table. 
^She  has  sent  her  maidens  to  proclaim" 

On  the  prominent  heights  in  the  city: 
*'  Let  him  who  is  simple  turn  in  ! ' 

To  him  who  lacks  insight  she  says: 
^'  Come  now  and  eat  my  bread. 

And  drink  of  the  wine  I  have  mixed  !' 
''Abandon  your  folly  and  live. 

And  walk  with  the  guidance  of  reason  I'' 

*'For  by  me  will  your  days  be  prolonged.  Result  of 

And  the  years  of  your  life  will  be  lengthened.  tance^ 

'-If  you  are  wise,  the  wisdom  is  yours; 
If  a  scoffer,  'tis  you  who  must  bear  it. 

§  6.    FoUy's  Banquet,  Pr.  Qi^-ia 

Pr.  9  "The  woman  Folly^  is  clamorous.  Folly's 

Seductive,^  and  knows  no  shame. ^  i^"a!?^° 

'^She  sits  at  the  door  of  her  house,  t»o'»J 
At  a  prominent  place  in  the  city, 

'  8»5  Following  the  superior  marginal  reading  of  the  Heb.,  which  is  supported  by  the  Lat.  and 
Targ. 

§  5  Continuing  the  personification,  the  sage  represents  Wisdom  as  preparing  a  banquet  and 
sending  out  a  universal  invitation.  The  bountiful  provisions  are  the  teachings  of  the  wise.  The 
invitation  is  extended  especially  to  the  inexperienced  and  those  devoid  of  understanding.  The 
didactic  purpose  and  the  earnest,  hortatory  tone  of  the  wise  are  prominent  throughout  the  section. 

'  9*  So  Gk.  Heb.,  heivn,  but  the  essential  idea  is  that  she  has  set  up  the  pillars  in  her  court 
where  the  banquet  is  to  be  held,  so  that  the  Gk.  has  probably  retained  the  original  reading. 

"  9'  So  Syr.,  Lat.,  and  Targ.     Heb.,  she  proclaims. 

▼  9'  Yes.  '-">  introduce  a  different  theme,  interrupt  the  close  connection  between  '  and  i',  and 
belong  with  the  proverbs  in  the  main  body  of  the  book. 

S  6  Here  Folly  is  personified  as  the  antithe.sis  of  Wisdom.  The  author  has  in  mind,  however, 
the  extreme  types  of  folly,  especially  social  immorality.  Folly,  as  here  portrayed,  resembles  th^ 
harlot  of  chaps.  5  and  7. 

"  9"  Heb.,  woman  of  folly.     Probably  it  should  be  corrected  to  read  as  above. 

»  9"  Following  the  Syr.  and  Lat.  in  revising  the  Heb.  slightly. 

F  gw  Heb.,  nothing. 

iO 


INTRODUCTION 

"Calling  to  those  who  pass  by 
Who  are  going  right  on  in  their  way: 

'*'Let  him  who  is  simple  turn  in  !* 
To  him  who  lacks  insight  she  says: 

"*  Stolen  waters  are  sweet. 
And  bread  eatea  in  secret  is  pleasant ! ' 


Fatal 
effect  of 
accepting 
it 


Wisdom's 
warning 
to  those 
who 

reject  her 
counsel 


^^But  he  knows  not  that  phantoms*  are  there. 
And  her  guests  in  the  bottomless  pit." 

§  7.     Consequences  of  Rejecting  Wisdom's  Invitation,  Pr.  F"" 

Pr.  1  ^"Wisdom  cries  aloud  in  the  streets,'' 

In  the  open  places"  raises  her  voice; 
2'On  the  top  of  the  walls'*  she  calls. 

At  the  entrances  of  the  gates  she  says :" 
^*  How  long,  O  ignorant,  will  you  love  ignorance. 

And  scoffers  delight  in  their  scoffing,' 

And  they  that  are  stupid^  hate  knowledge  ? 
^^Give  attention''  to  my  reproof. 

See,  I  will  show  you  my  purpose,' 

Will  tell  you  my  decision: 
^^Because  I  called,  and  you  refused, 

I  stretched  out  my  hand,  and  none  heeded, 
^^But  you  ignored  all  my  counsel. 

And  my  reproof  you  rejected, 
2^1  too  will  laugh  in  your  calamity; 

I  will  mock  when  terror'  o'ertakes  you, 
^''When  terror  like  a  storm  comes  upon  you. 

And  your  calamity  comes  like  a  whirlwind, 

When  distress  and  anguish  befall  you.'' 
28Then  they  will  call  upon  me,  but  I  will  not  answer. 

They  will  seek  me  but  will  not  find  me, 
^^For  they  have  hated  knowledge. 


«  9"  Lit.,  the  shaden,  i.  e.,  the  dwellers  in  the  realm  of  death. 

»  9"  I.  f.,  the  abode  of  the  dead.     For  a  vivid  description,  cf.  Job  3"-". 

J  7  While  this  section  in  the  book  of  Pr.  stands  before,  it  logically  belong.s  after  the  descrip- 
tion of  Wisdom's  and  Folly's  banquet  in  8,  9.  The  warning  tone  suggests  the  rebuffs  that  the 
wise  often  received  from  those  whom  they  sought  to  roach.  As  in  the  preceding  sections,  per- 
Bonified  Wisdom  represents  the  wisdom  teachers  and  their  practical  teachings.  In  ^^  "■  "  the 
usual  couplets  are  expanded  into  triplets.     Possibly  the  third  line  in  each  case  is  an  addition. 

*>  V"  So  Gk.,  supported  by  the  paralleUsm.     Heb.,  street. 

"  1^"  /.  e.,  the  open  space  at  the  entrance  of  the  city  gates  where  the  people  assembled. 

^  1"  So  Gk.    Ileb.,  noisy  places,  reading  according  to  the  demands  of  the  metre  and  parallelism. 

•  1"  The  Heb.  text  has  been  expanded  by  the  addition  of  the  interpretative  glosses,  in  the 
city  .  .  .  her  worth.     The  Gk.  is  further  expanded. 

'  l**  This  Une  may  be  secondary,  for  in  '^  only  the  ignorant  and  fools  are  mentioned. 

*  1"  This  word,  usually  translated  fool,  means  those  who  are  too  dull  or  inert  to  desire  knowl- 
edge and  practical  training. 

k  1"  Lit.,  turn. 

'  1"  Lit.,  pour  forth  my  spirit;  i.e.,  my  innermost  thought. 

'  1" '  Lit.,  your  fear,  but  the  possessive  pronoun  refers  to  the  victims  of  the  fear. 
^  1"  The  first  two  lines,  with  the  preceding  verse,  make  two  couplets  with  complete  parallelism. 
Possibly  this  last  line  is  a  later  addition  from  Ps.  113'. 


50 


CONSEQUENCES  OF  REJECTION 

And  have  not  chosen  the  fear  of  the  Lord. 
"*They  have  rejected  my  counsel. 
All  my  reproof  they  despised. 


'^They  shall  eat  of  the  fruit  of  their  conduct. 
And  with  their  own  counsels  be  sated, 

^For  the  aversion'  of  the  ignorant  slays  them. 
And  the  indifference™  of  fools  destroys  them. 

^'But  he  that  heeds  me  dwells  secure 
And  free  from  the  fear  of  harm.' 


The  effect 
of  neg- 
lecting or 
heeding 
her 
teachings 


§  8.     Reward  of  a  Persistent  Search  for  Wisdom,  Pr.  2«-9.  "■  i"",  3'»-i6,  4^-», 

316-lS^   420.22^   32^   4sa-8^   321.26 

Pr,  3  ^My  son,  if  you  heed  my  words 

And  store  my  commands  in  your  mind, 
^Attentively  listening  to  wisdom. 

Applying  your  mind  to  reason, 
^If  you  call  to  understanding 

And  cry  aloud  to  reason, 
*If  you  will  but  seek  her  as  silver. 

And  search  for  her  as  for  hid  treasures, 
^You  shall  then  understand  true  religion 

And  gain  a  knowledge  of  God; 
^For  the  Lord  gives  wisdom. 

From  his  mouth  come  knowledge  and  insight; 
^He  stores  up  sound  wisdom  for  the  upright. 

He  is  a  shield  to  those  who  live  blamelessly, 
^That  he  may  guard  the  course  of  justice. 

And  protect  the  way  of  his  faithful  ones." 
®Then  you  shall  understand  justice  and  judgment 

And  equity,  every  good  path, 
^''That  you  may  walk  in  the  way  of  good  men. 

And  keep  in  the  paths  of  the  righteous." 


The 

knowl- 
edge and 
insight 
that  God 
gives  to 
those 
who  seek 
wisdom 


^"For  wisdom  shall  enter  your  mind. 
And  knowledge  shall  be  pleasant  to  you, 

^^Discretion  shall  watch  over  you. 
And  understanding  shall  guard  you, 

^To  save  you  from  doing  wrong. 
From  men  whose  speech  is  perverting, 


The 

value  of 
wisdom 
in  deliv- 
ering 
from 
tempta- 
tion and 
evil  men 
and 
women 


'  1"  Lit.,  turning  aside;  i.  e.,  from  instruction. 

■n  1>2  Or,  careless  ease;  i.  e.,  the  lack  of  desire  and  zeal  to  ascertain  knowledge. 

§  8  The  preceding  section  presented  the  disadvantages  of  rejecting  and  this  describes  the 
advantages  of  following  the  counsels  of  the  wisdom  teachers.  The  thought  in  the  first  part  of 
the  section  is  closely  knit  together  by  a  series  of  connectives.  The  section  as  a  whole  suggests 
very  clearly  the  aims  that  the  wisdom  teachers  sought  to  attain. 

"  2^  Lit.,  his  pious  ones,  following  the  (Ik.  and  Syr.     Lat.  and  Targ.  omit  his. 

o  280  Transferring  this  verse,  as  suggested  by  Toy  (Pr.,  p.  39),  to  the  place  where  it  loeically 
belougs. 

51 


INTRODUCTION 


The  in- 
estimable 
value  of 
wisdom 


The 

honor 

which 

she 

bringB 


"Who  abandon  the  paths  of  right 

To  walk  in  ways  that  are  dark, 
"Who  rejoice  in  doing  wrong 

And  take  pleasure  in  evil  acts, 
^^Mcn  whose  paths  are  crooked. 

And  their  ways  of  life  perverted." 
'®To  deliver  you  from  the  dissolute  woman,'* 

From  the  harlot  with  words  that  entice,' 
^^Who  has  left  the  friend  of  her  youth" 

And  forgotten  the  sacred  covenant.* 
^*For  her  house  leads  down  to  death" 

And  her  paths  to  the  place  of  the  dead. 
''None  who  go  in  to  her  return 

Or  attain  the  paths  of  life. 

3  "Happy  the  man  who  finds  wisdom. 
And  he  who  gains  understanding. 

"For  her  profit^  excels  that  of  silver. 
And  her  increase  the  finest  gold. 

'^She  is  more  precious  than  corals. 
And  no  treasures^  with  her  can  compare. 

4  ^The  beginning  of  wisdom  is:  get  wisdom,^ 
And  with  all  you  have  gotten  get  insight. 

^Prize  her  higlily,  and  she  will  exalt  you. 
She  will  honor  you  if  you  embrace  her, 

^On  your  head  place  a  chaplet  of  beauty. 
And  bestow  a  fair  crown  upon  you. 


Long  life 
and 
pros- 
perity 


'•^In  her  right  hand  is  long  life. 
In  her  left  are  riches  and  honor. 

'^Her  ways  are  pleasant  ways. 
And  all  her  paths  are  peaceful. 

'*She  gives  life  to  those  who  grasp  her. 
They  are  happy  who  hold  her  fast. 


Security 


4.  2o]y[y  sQjj^  j-Q  jjjy  words  give  heed. 
To  my  sayings  incline  your  ear; 


p  2"  Omitting  one  letter  in  the  Heb.  that  destroys  the  parallelism. 

1  2"  Lit.,  strange  woman;  but  this  term  seems  to  mean  the  woman  who  has  broken  away  from 
the  bonds  of  family  and  society.  Possibly  the  term  arose  because  most  of  the  harlota  in  Israel 
were  of  non-Jewish  origin.  t 

'  2"  Lit.,  the  stranger  who  makes  smooth  her  words. 

•  2"  I.  «.,  her  husband;  of.  Hos.  2«.  ",  Ezek.  16". 

»  2"  So  Gk.,  Aquila,  Sym.,  Theod.,  and  Targ.  Heb.,  the  covenant  of  her  Ood.  The  reference 
is  to  her  marriage  bonds. 

u  21'  The  Heb.  is  uncertain.  Gk.  reads,  she  has  set  her  house  by  death;  but  this  makes  little 
sense. 

»  3'«  Lit.,  gain  that  comes  from  traffic. 

»  3'»  So  the  VSS.     Heb.,  not  all  that  you  desire. 

»  4'  The  Heb.  is  elliptical  but  vigorous.  The  meaning  is:  the  first  and  most  important  thing 
is  to  get  wisdoiu.     It  is  more  important  than  all  other  possessions. 


REWARD  OF  PERSISTENT  SEARCH 

"Let  them  not  depart  from  your  sight  ;y 

Keep  them  well  in  mind.'' 
^^For  they  are  life  to  those  who  find  them, 
And  healing  to  all  their  being.* 
3  ^For  length  of  days  and  years  of  life 

And  peace  will  they  add  to  you. 
4  ^''Get  wisdom,  get  understanding. 

•'Forsake  her  not,  and  she  will  keep  you; 
Love  her,  and  she  will  preserve  you. 

3  ^^My  son,  keep  wisdom  and  discretion,  oi^ad 

Let  them  not  depart  from  your  sight;'' 
^^And  they  shall  be  life  to  your  being, 

A  beautiful  chain °  for  your  neck. 
^'You  shall  then  go  your  way  securely. 

And  your  foot  shall  never  stumble. 
^HVhen  you  sif^  you  shall  not  be  afraid, 

When  you  lie  down,  your  sleep  shall  be  sweet. 
''^Be  not  afraid  of  sudden  terror," 

Nor  the  ruin  of  the  wicked  when  it  comes; 
^^¥oT  the  Lord  will  be  your  confidence. 

And  will  keep  your  foot  from  being  taken. 

n 

GOD 

§  9.    What  Can  Man  Know  of  God?    Pr.  30i-« 

Pr.  30         ^The  utterance  of  the  man:  I  have  wearied  myself,  O  God,"  Limita- 

I  have  wearied  myself,  O  God,  and  am  exhausted;*'  man's 

^For  I  am  the  most  stupid  of  men;"  edgrof 

I  have  not  human  intelligence;  God 

y  4"  Lit.,  eyes.     Cf.  3". 

•  4*'  Lit.,  within  your  heart. 

•  42S  So  Toy:  Ut.,  flesh.     Cf.  322. 

b  3"  Transposing  the  Heb.  aa  the  context  and  sense  demand. 

«  32s  Lit.,  beauty. 

<i  3"  So  Gk.     Heb.,  lie  down. 

e  32*  Or  the  terror  that  overtakes  the  ignorant. 

God. — The  sages,  hke  all  the  Hebrew  teachers,  assumed  the  existence  of  God  and  his  rule 
over  the  universe.  Most  of  the  problems  that  concern  the  modern  ethical  and  religious  teacher 
had  never  dawned  upon  them. 

§  9  This  difficult  passage  is  introduced  by  the  superscription.  The  Words  of  Agar  the  Son  of 
Jakeh,  the  Massite.  The  last  word  is  based  on  a  reconstruction  of  the  Heb.  that  reads,  oracle. 
Possibly  a  scribe  who  aimed  to  explain  the  corrupt  Hebrew  has  added,  the  inspired  utterance  of 
the  man,  and  he  or  a  copyist  has  repeated  the  opening  words  of  the  original  section,  /  have  wearied 
myself,  0  God.  The  demands  of  the  parallelism,  however,  indicate  that  either  this  strange  intro- 
duction is  original  or  else  it  represents  a  text  that  has  become  hopelessly  corrupt.  The  questions 
which  follow  are  reverent  but  evidently  asked  by  one  who,  like  Job  and  the  author  of  Eccles.,  is 
overwhelmed  by  the  difficulties  in  the  way  of  him  who  would  fathom  the  mysteries  of  the  divine 
character. 

•PO'  Dividing  the  Heb.  vowels  as  the  context  requires.  The  Gk.  and  Lat.  translators  found 
great  difficulty  with  this  vs.     Gk.,  These  things  says  the  man  to  those  who  trust  in  God,  and  I  cease. 

*>  30'  Slightly  changing  the  punctuation  of  the  Heb. 

•  30*  Lit.,  /  am  more  stupid  than  men.  Evidently  the  wTiter  here  protesta  against  certain 
wise  men,  who,  like  Job's  frienda,  epoke  with  dogmatic  assurance. 

53 


GOD 

'And  I  have  not  learned  wisdom; 

I  have  no  knowledge  of  the  Holy  One. 
*Who  has  ascended  to  heaven  and  descended?"* 

Who  has  gathered  the  wind  in  his  fists? 

Who  has  bound  the  waters  in  a  garment?" 

Who  has  established  all  the  ends  of  the  earth? 

What  is  his  name/  and  what  is  his  son's  name?' 


§  10.     Nature  of  God,  Pr.  21>.  ^°,  W-  \  5",  1^\  25^  16",  2P,  15" 


Omnipo- 
tent 


Omnis- 
cient ' 


Un- 
change- 
able 

Un-' 

eearch-- 

able 

JuBt 


Pt.  31         'A  king's  heart  in  the  hand  of  the  Lord  is  like  watercourses: 
He  turns  it  wherever  he  will.'' 
'"There  is  no  wisdom  nor  insight 
Nor  counsel  against  the  Lord.' 

15  ^^The  lower  world  lies  open  before  himj 

How  much  more  then  the  hearts  of  men  l^ 
'The  eyes  of  the  Lord  are  all  seeing, 
Keeping  watch  on  both  wicked  and  good. 
5  ^Tor  the  ways  of  a  man  are  before  the  Lord's  eyes. 
And  all  his  paths  he  makes  level.' 
19  ^^There  are  many  plans  in  a  man's  mind. 
But  the  counsel  of  the  Lord  shall  stand. 
25  ^The  glory  of  God  is  concealing  something; 
The  glory  of  kings  is  searching  out  something. 

16  "A  just  balance  and  scales™  are  the  Lord's;" 

All  the  weights  of  the  bag  are  his  work. 
21  ^To  do  what  is  just  and  right 

Is  more  acceptable  to  the  Lord  than  sacrifice. 


d  30*  The  inference  of  Job  38  is  approved.  Probably  the  author  was  also  fanoiliar  with  Pr. 
8"-". 

•  30*  Cf .  Job  26',  where  the  garment  is  the  clouds. 

'  30*  /.  e.,  what  is  really  known  about  Jehovah's  history  and  real  character?  Possibly  there 
is  also  an  allusion  to  the  popular  mythology. 

«  30*  So  Gk.  In  the  Heb.  a  scribe  has  apparently  added  from  Job  38*,  if  you  know.  It  is 
not  supported  by  the  metre  or  parallelism. 

§  10  The  wise  men  were  not  primarily  theologians,  but  moralists  and  practical  teachers  and 
guides.  Their  chief  theme  was  man  in  his  different  relations.  The  proverbs  included  in  this 
group  do  not  afford  a  basis  for  a  systematic  theology.  They  do,  however,  reflect  incidentally  the 
beliefs  of  the  wLse  regarding  Jehovah  and  his  relation  to  the  universe  and  man.  He  is  the  God  of 
the  great  ethical  prophets,  active  in  all  human  affairs,  the  supreme  creator  and  ruler  of  the  uni- 
verse, just  and  merciful.  He  is  also  more  interested  in  the  deeds  and  purposes  of  his  children 
than  in  the  formal  acts  of  worship  and  ceremonial.  The  theology  of  the  wise  men  shows  a  great 
advance  beyond  that  of  the  early  prophets,  for  Jehovah  is  here  thought  of  not  merely  as  the 
God  of  Israel  but  as  the  divine  friend  of  man,  in  intimate  touch  with  each  individual.  Thus  the 
sages  prepared  the  way  for  tliat  personal  interpretation  of  God  as  the  father  of  his  children  which 
characterizes  the  teachings  of  Jesus.  With  the  sages,  as  with  the  prophets,  the  ultimate  basis  for 
right  doing  is  found  in  the  character  and  demands  of  Jehovah. 

•>  21'  /.  «.,  it  is  as  thoroughly  under  control  as  the  water  in  an  irrigation  canal. 

'  21'°  I.  «.,  no  human  mind  can  prevail  against  Jehovah. 

'  15"  /.  «.,  Jehovah  controls  even  the  world  of  the  shades. 

k  15"  Lit.,  the  children  of  men. 

'  15"  Or  weighs. 

™  16"  Lit.,  Balance  and  ju.it  weights.     Possibly  just  is  a  scribal  addition. 

n  16"  The  proverbs  that  precede  and  follow  this  all  relate  to  the  king,  from  which  it  may 
possibly  be  inferred  that  the  original  read,  the  kino's,  and  that  a  later  scribe  identified  it  with  the 
divine  king,  Jehovah. 

54 


NATURE  OF  GOD 


16  *The  conduct  of  the  wicked  is  abhorrent  to  him. 
But  he  loves"  the  man  eager  to  do  right. 

§  11.     God  the  Creator,  Pr.  S^"-  2",  22^,  20>- 

Pr.  3  ^"By  wisdom  the  Lord  founded  the  earth, 

By  understanding  established  the  heavens; 
'°By  his  knowledge  the  depths  are  opened. 
And  the  skies  deposit  the  dew. 
22  ^The  rich  and  the  poor  meet  together, 

The  Lord  is  maker  of  them  all.P 
30  ^-The  hearing  ear,  and  the  seeing  eye — 
The  Lord  has  made  them  both. 


LoTinc 


AU 

things 
made 
by  him 


§  12.     God  the  Supreme  Ruler,  Pr.  16',  20='S  16«.  =",  2V\  16* 

Pr.  16         'The  plans  of  the  mind''  belong  to  man. 

But  the  answer  of  the  tongue  is  from  the  Lord.  "■ 

30  ^A  man's  steps  are  directed*  by  the  Lord; 

How  can  man  understand  his  way  ? 
16  ^Man's  mind  maps  out  his  way. 
But  the  Lord  directs  his  steps. 
''The  lot*  is  cast  into  the  lap. 
But  its  every  decision  is  from  the  Lord. 

31  ''The  horse  is  prepared  for  the  battle, 

But  victory  depends  on  the  Lord. 
16  ^The  Lord  made  everything  for  its  own  end,— 
Even  the  wicked  for  the  day  of  evil." 

§  13.     God  the  Judge  and  Rewarder  of  Human  Actions,  Pr.  16^,  21^,  29''8,  17', 

1029.  3,    122,    2521-22,    16^ 

Pr.  16         -A  man  thinks  all  he  does  is  pure,^ 
But  the  Lord  tests  the  disposition." 

°  15»  Lit.,  follows  after;  i.  «.,  as  a  guide. 

511  The  older  Heb.  conception  of  the  creation  is  here  reflected.  The  earth  ia  a  great  level 
mass  supported  by  pillars  on  foundations  that  rest  on  the  surrounding  ocean.  Througn  the  rifts 
in  the  earth  come  the  springs  and  the  rivers  that  well  up  from  the  depths  below. 

K  22'  Of  course  the  main  teaching  of  this  proverb  is  that  all  men,  whatever  be  their  social 
standing,  are  Jehovah's  creation. 

§  12  That  Jehovah  overrules  all  the  varied  activities  and  experiences  of  men  is  here  taught 
plainly  and  unhesitatingly;  and  yet  the  wise  men  never  cease  to  emphasize  the  freedom  of  the 
will  and  human  respon.'^ibility.  Even  in  these  proverbs  they  assume  that  man  will  continue  to 
plan  and  to  strive  to  realize  his  ends.  God,  however,  guides  and  shapes  all  in  accord  with  hia 
omniscient  purpose. 

"  16'  Lit.,  arrangements  of  the  heart;  i.  e.,  what  man  plans  in  his  mind. 

'  16'  The  meaning  seems  to  be  that  man  may  plan,  but  God  alone  can  give  him  apt  words 
that  will  enable  him  to  realize  his  plans. 

'  20'*   Lit.,  a  man's  goinys  are  from. 

*  16"  The  use  of  the  lot  as  a  means  of  determining  the  divine  will  was  practically  universal 
throughout  antiquity  and  appears  in  both  the  O.T.  and  N.T.  This  proverb  clearly  voices  the 
popular  belief. 

"  16*  /.  c,  the  judgment  day.  While  this  sounds  like  an  extreme  statement  of  the  doctrine  of 
predestination,  it  must  be  remembered  that  the  wise  always  taught  that  a  man  was  good  or  wicked 
according  to  his  own  choices  and  acts,  not  by  divine  decree. 

§  13  Here  the  wise,  like  Jesus,  put  the  emphasis  on  the  motives  and  inward  states  of  mind 
rather  than  the  merely  outward  acts. 

*  16'  Lit.,  all  a  man's  ways  are  pure  in  his  eyes. 
"  16'  Lit.,  spirits. 

55 


Human 
plans 
and  acts 


The  lot 
Victory 


AH 
things 


Tester  of 
man's 
acts  and 
purposes 


GOD 


Rewarder 
of  con- 
duct 


21  'A  man  thinks  all  he  docs  is  right. 

But  the  Lord  tests  the  motive.^ 
29  ^Many  seek  for  the  ruler's  favor. 

But  the  Lord  decides  each  man's  fate. 
17  'The  crucible  is  for  silver  and  the  furnace  for  gold; 

The  assayer  of  hearts  is  the  Lord. 
10  ^'The  Lord^  is  a  stronghold  to  him  who  does  right. 

But  destruction  to  those  wlio  do  wrong. 
'The  Lord  does  not  let  the  righteous  go  hungry, 

But  he  disappoints  the  desire  of  the  wicked. 
13  ^A  good  man  will  obtain  favor  from  the  Lord, 

But  a  designing  man^  he  will  condemn. 
25  ^^If  your  enemy  hungers,  give  him  food; 

If  he  thirsts,  give  him  water  to  drink; 
^For  you  will  heap  coals  of  fire  on  his  head, 

And  the  Lord  will  reward  you. 
16  ^When  a  man's  life  pleases  the  Lord, 

Even  his  enemies  he  reconciles  to  him. 


ipo,  21",  3",  15" 


Pride 


Wicked- 
ness 


False 
weights 
and 
measures 


§  14.     God  the  Foe  of  All  Forms  of  EvU,  Pr.  28',  16^,  3"-", 

20'",    IP,    1222,    1526.  8^    176^   610-19 

Pr.  38         ^He  who  turns  away  his  ear  from  hearing  instruction. 
His  prayer  also  will  be  despised. 
16  ^Every  proud-minded  man  is  abhorrent  to  the  Lord, 

Assuredly"  he  shall  not  go  unpunished. 
3  '^The  curse  of  the  Lord  is  on  the  house  of  the  wicked. 
But  he  blesses  the  home  of  him  who  does  right. 
'^Surely  he  scoffs  at  the  scoffers. 
But  to  the  humble  he  ever  shows  favor. 
11  ^"The  Lord  detests  the  evil-minded, 

But  is  well  pleased  with  him  who  lives  uprightly. 
31  ^^The  sacrifice  of  the  wicked  is  despised. 

And  all  the  more  when  brought  with  evil  intent. 
3  '^For  the  perverted  man  is  abhorrent  to  the  Lord, 
But  his  friendship  is  with  the  upright. 
15  ^^The  Lord  holds  aloof  from  the  wicked. 

But  hoars  the  praj'er  of  the  upright. 
30  ^"Varying  weights*"  and  varying  measures 

Are  both  abhorrent  to  the  Lord. 
11  ^A  false  balance  is  abhorrent  to  the  Lord, 
But  a  just  weight  is  his  delight. 

»  21'  Lit.,  hearts;  i.  e.,  inward  states  of  mind.     This  proverb  is  simply  a  variant  of  10'. 

y  10"  The  Heb.  is  usually  translated,  the  way  of  the  Lord,  but  a  very  slight  change  gives  the 
above  fehcitous  reading. 

•  12'  I^it.,  a  man  of  devices. 

§  14  The  word  translated  abhorrent  or  despised  flit.,  an  abomination)  is  applied  in  the  earlier 
prophetic  and  legal  literature  only  to  what  is  of  heathen  origin  or  contrary  to  Israel's  ceremonial 
usage,  as,  e.  g.,  the  worship  of  idols  or  offering  children  in  sjiorifice.  In  Lev.  and  Ezek.  it  is  used 
of  acts  of  unchastity.  By  the  wise  it  is  employed  in  describing  immoral  or  unjust  acts.  Here  the 
wise,  like  the  prophets,  put  ethics  squarely  on  a  religious  basis. 

■  16*  Lit.,  hand  to  hand;  i.  «.,  my  hand  upon  it;  a  strong  assertion. 

''  20"  /.  «.,  weights  that  purport  to  be  the  same  but  vary,  thus  favoring  fraud. 

56 


TIIE  FOE  OF  EVIL 

12  ^^Lying  lips  are  abhorrent  to  the  Lord,  Lying 

But  they  who  deal  honestly  are  his  delight. 

15  ^^Wicked  plans  are  abhorrent  to  the  Lord, 

But  pleasant  words  arc  pure.° 

^The  sacrifice  of  the  wicked  is  abhorrent  to  the  Lord,  aacrifice 

But  the  prayer  of  the  upright  is  a  delight  to  him  !  ^c'kwl 

17  ^^He  who  vindicates  the  wicked  and  he  who  condemns  the  righteous 

Are  both  abhorrent  to  the  Lord.  deci^ons 

6  ^^There  are  six  things  that  the  Lord  hates.  Seven 

Yes,  seven  are  abhorrent  to  him :  hateful 

"Haughty  eyes  and  a  lying  tongue. 

And  hands  that  shed  innocent  blood, 
^^A  mind  that  devises  wicked  schemes. 

Feet  that  make  haste  to  do  evil,'^ 
^*A  false  witness  who  breathes  out  lies. 

And  he  who  sows  strife  among  brothers. 

§  15.     God  the  Champion  of  the  Needy  and  the  Faithful,  Pr.  15",  22".  ".  12,  igio, 

16^  305.  6^  2022 

Pr.  15        '^^The  Lord  roots  up  the  house  of  the  proud,  widow 

But  establishes  the  border"  of  the  widow. 
22  22Rob  not  the  poor  because  they  are  poor. 
Nor  oppress  the  poor  at  the  city  gate,^ 
'^'For  the  Lord  will  plead  their  cause. 

And  rob  those  who  deprive  them  of  life.^ 
^^The  eyes  of  the  Lord  are  on  him  who  guards  knowledge,''  '^^ 

But  he  overthrows  the  words  of  the  faithless. 
18  ^"The  name  of  the  Lord  is  a  strong  tower,  T^^ 

To  which  the  righteous  runs  and  is  safe. 

16  ^Entrust  what  you  do  to  the  Lord,'  who^^ 

Then  your  plans  will  succeed.'  *^^'  '^i™ 

30  ^Every  word  of  God  is  tried; 

He  is  a  shield  to  those  who  trust  in  him. 

^Add  not  to  his  words,'' 

Lest  he  reprove  you  and  you  be  foimd  a  liar. 
20  ^Say  not,  *I  will  be  revenged  for  a  wrong;' 

Wait  for  the  Lord,  he  will  save  you. 

"  15^  So  Heb.,  but  this  inconsequential  remark  can  hardly  represent  the  original  text,  nor  do 
tht)  varying  readings  of  the  VSS.  help  us. 

'1  6"  So  Gk.     Heb.  inserts  the  superfluous  phrase,  to  run. 

§  15  As  in  the  philanthropic  laws  of  Dt.,  Jehovah  is  the  defender  of  the  defenseless. 

"  15^  7.  e.,  the  bounds  of  the  ancestral  estate.     Cf.  Dt.  19". 

I  2222  This  is  one  of  the  proverbs  derived  from  the  Wiedom  of  AmeneTnopet  (cf.  Introd.,p.  15). 

I  22^3  Or  deprive  of  life  those  who  rob  them. 

•>  22'2  SUghtly  revising  the  Heb.  as  demanded  by  the  context  and  supported  by  parallels  in 
Ps.  341',  101». 

'  16'  Lit.,  cast  on  Jehovah  your  works. 

i  16'  Lit.,  be  established. 

k  3o«  The  reference  is  probably  to  an  established  canon  of  Scriptures.  The  sage  may  have  had 
in  mind  the  new  doctrines,  e.  g.,  of  the  resurrection,  that  were  then  being  taught  by  certain  teach- 
ers.    By  some  the  vs.  is  regarded  as  an  answer  to  the  questioning  spirit  revealed  in  30'^^-*  of  §  9. 

57 


MAN 

III 
MAN 


All  men 
akin 


Finite 


Fallible 


Po88«B8ed 

of  a  con- 
•cience 

Never 
con- 
tented 

Psycho- 
logically 
isolated 


Keenly 
sensitive 
to  pain 
or  joy 


The  Nature  of  Man 

§  16.     Man's  Universal  Characteristics,  Pr.  27'9- ',  21^,  14'^  20«.  ",  27",  14»''..», 
1312.  19^  1530^  25",  15",  12",  15l^  27«,  18'S  U^",  17^,  27»^  20",  27",  20« 

Pr.  27        '*As  ill  water  face  answers  to  face, 

So  the  heart  of  man  to  man." 

^Do  not  boast  what  you  will  do  tomorrow, 

For  you  know  not  what  a  day  may  bring  forth. 
21  ^A  man  thinks  all  he  does  is  right. 

But  the  Lord  tests  the  motive.** 
14  '^There  is  a  way  which  seems  right  to  a  man. 

But  the  end  of  it  is  the  road  to  death. 
20  ®Who  can  say,  'I  have  cleansed  my  heart, 

I  am  pure  from  my  sin'? 
^Man's  spirif  is  the  lamp  of  the  Lord, 

Searching  all  the  chambers  of  the  soul.'' 
27  ^"Sheol  and  Abaddon*'  are  never  satisfied. 

So  man's  desires^  are  never  satisfied. 
14  ^"Every  heart  knows  its  own  sorrow. 

And  no  others  shares  its  joy. 
^^Even  in  laughter  the  heart  may  be^  sad. 

And  the  end  of  joy  may  be  sorrow. 
13  '^Hope  deferred  makes  the  heart  of  man  sick. 

But  desire  fulfilled'  is  a  tree  of  life. 

The  Nature  of  Man. — The  wise  do  not  give  a  systematic  treatment  of  man's  psychological 
characteristics,  but  simply  observations  regarding  those  peculiarities  which  impressed  them  most. 
In  many  respects  their  insight  into  human  character  was  exceedingly  keen.  Sometimes  they 
anticipated  the  profoundest  conclusions  of  modern  psychology.  They  evidently  recognized  the 
presence  of  a  conscience,  which  they  likened  not  to  a  voice  but  to  a  lamp.  Also  they  were  aware 
of  the  great  power  that  the  mind  had  over  the  body  and  of  the  supreme  importance  of  a  calm, 
hopeful  mental  state. 

•  27"  This  is  one  of  the  most  difficult  and  doubtful  proverbs  in  the  book.  The  current  ren- 
dering is  based  on  a  slightly  revised  Heb.  text  which  reads,  lit., 

As  in  water  face  to  face 

So  the  hearts  of  man  to  man. 

This  apparently  means  that  as  water  reflects  a  physical  image,  so  a  man  finds  in  the  mind  of  his 
fellow  man  an  exact  reflection  of  his  own,  i.  e.,  all  men  have  certain  common  mental  characteristics. 
The  Gk.  has  for  the  first  line  simply,  As  face  to  face. 
b  212  Lit.,  hearts. 

•  20"  /.  e.,  the  divine  spirit,  representing  ethical  and  intellectual  qualities,  that  God  imparted 
to  man  at  his  creation.     Cf.  the  Heb.  idea  in  Gen.  2'. 

*")<*  20''"  Lit.,B*odj/,  but  this  stands  for  the  whole  man  and  especially  his  moral  and  spiritual 
nature. 

•  27"'  A  synonym  of  Sheol. 

'  27">  lilt.,  the  eyes  of  man.     But  eyes  represent  desires,  as  in  Ecc.  2'",  4'. 

«  l*'"  Lit.,  stranger;  i.  c,  another.     So  Toy  (Pr.,  p.  287). 

•■  14"  The  current  translation  of  the  proverb  is  not  in  accord  with  the  optimistic  spirit  of  the 
book  of  P*r.  The  meaning  seems  to  be  that  joy  and  sorrow  are  mingled  in  life,  and  man  is  subject 
to  both. 

'  13"  Lit.,  when  it  comes,  but  the  above  represents  the  corresponding  Eng.  idiom.  The  tree 
of  life  symbolizes  mental  and  physical  health. 

58 


MAN'S  CHARACTERISTICS 


^•Desire  reaUzed  is  sweet  to  the  soul. 

But  it  is  ab\iorrent  to  fools  to  depart  from  evil,' 
15  ^°The  light  of  \he  eyes''  rejoices  the  heart; 

Good  tidings  make  the  bones  fat. 
35  '^'As  cold  water  to  a  thirsty  man, 

So  is  good  news  trom  a  far  country.' 
15  "A  joyful  heart  makes  a  cheerful  countenance. 

But  by  inward'"  sorrow  the  spirit  is  broken. 

13  ^^Anxiety  in  a  man's  mind  depresses  it, 

But  a  kind  word  makt\s  it  happy. 
15  *^AU  days  are  evil  to  the  downcast," 

But  the  cheerful  man  has  a  continual  feast. 
27  ^Like  a  bird  that  wanders  from  its  nest 

Is  a  man  who  wanders  from  his  home." 
18  "A  man's  spirit  sustains  him  in  sickness, p 

But  who  can  raise  up  a  broken  spirit  .'* 

14  ^"A  trantjuil  mind''  is  the  life  of  the  body,"^ 

But  jealousy^  rots  the  Ixmes. 
17  ^A  joyful  heart  is  good  medicine. 

But  a  broken  spirit  dries  up  the  bones. 
27  ^^As  iron  sharpens  iron. 

So  a  man  sharpens  the  face  of  his  friend.* 
20  "Even  a  child  makes  himself  known  by  his  deeds. 

Whether  his  conduct  is  pure  and  right. 
27  ^'The  crucible  is  for  silver  and  the  furnace  for  gold; 

A  man  is  tested  by  the  praise  he  receives." 
20  ''Many  a  man  proclaims  his  own  kindness,'^ 

But  a  trustworthy  man  who  can  find  ? 

§  17.    Advantages  of  Old  Age  and  Youth,  Pr.  20^9,  16»i 

Pr.  20       ^^The  glory  of  young  men  is  their  strength. 
And  the  beauty  of  old  men  the  hoary  head. 

j  1314  xhe  antithesis  is  not  natural.  Probably  a  couplet  has  fallen  out,  leaving  this  one  prov- 
erb instead  of  two. 

^  1530  /.  e.,  the  joy  shining  through  the  eyes  either  of  the  bearer  or  recipient  of  good  news.  It 
is  equivalent  to  good  news. 

I  2524  This  proverb  represents  universal  human  experience,  but  is  especially  fitting  on  the 
lipa  of  a  scattered  race  like  the  Jews. 

™  15"  Lit.,  of  heart  or  mind. 

"  15"  Lit.,  All  the  days  of  the  downcast  (or  afflicted)  are  evil.  The  antithesis  is  best  brought  out 
by  the  above  rendering. 

"  273  So  Toy;  lit.,  place. 

P  18'<  Lit.,  supports  (or  sustains)  sickness.  The  sage  here  enunciates  a  profound  psychological 
principle.  Sickness  or  mi.sfortune  cannot  crush  the  man  of  indomitable  spirit,  but  it  is  imposeible 
to  help  or  heal  the  one  who  has  lost  courage. 

1  14'<i  Lit.,  heart  of  health;  i.  e.,  a  calm,  soothing  habit  of  mind. 

'  14'0  Lit.,  flesh. 

■  14'"  Jealousy  here  evidently  stands  as  a  type  of  passion  in  general,  the  opposite  of  the  calm, 
peaceful  spirit. 

1 27"  This  proverb  describes  aptly  the  value  of  social  intercourse  in  the  development  of 
character. 

u  27"  Lit.,  according  to  his  praise;  i.  «.,  what  men  say  about  him.  Cf.  17',  §  13,  where  Jehovah 
is  the  one  who  tests  men. 

'  20«  /.  e.,  professes  that  he  is  ready  by  kindly  acts  to  show  his  friendliness. 

§  17  These  two  proverbs  supplement  each  other.  They  also  reflect  the  deference  always 
paid  in  the  East  to  elders. 

59 


Devoted 
to  hia 
home 

Subject 
to 

mental 
states 


Devel- 
oped by 
associa- 
tion 

Revealed 
by  acts 

Tested 
by  rep- 
utation 

Real 

friendship 

rare 


Each  aga 
has  its 
glory 


MAN 

16  •'"The  hoary  head  is  a  crown  of  glory," 
When  acquired  by  upright  living.* 


Natural 
to  youth 


Due  to 
the  neg- 
lect of 
education 


Inatten- 
tive 


Obtuse 


Unapt  in 
expres- 
sion 


Dissatis- 
fied with 
his  lot 


B 

The  Education  of  Man 
§  18.    Folly— The  Absence  of  Education,  Pr.  22'^,  14",  V 

Pr.  22        'Tolly  is  inherent  in  the  mind  of  a  child. 

But  the  rod  of  discipline  will  drive  it  from  him.* 
14  '^Simpletons  inherit  folly. 

But  men  of  sense''  secure"  knowledge. 
1  ^Reverence  for  the  Lord  is  the  beginning  of  knowledge, 
But  the  foolish  despise  wisdom  and  discipline. 

19.     Characteristics  of  a  Fool,  Pr.  172<,  14',  24^  26'- «,  19^  15=',  10",  14',  18», 
12",  14'',  121",  14».  24,  26«,  249,  299,  27«,  26'S  27',  I712 

Pr.  17        ^^Wisdom  is  the  goal*^  of  a  man  of  understanding, 

But  the  eyes  of  a  fool  are  at  the  ends  of  the  earth. 
14  ''Go  from  the  presence  of  a  fool 

For  his  lips  do  not  utter  knowledge." 
24  ^Wisdom  is  beyond  the  reach  of  a  fool,* 

He  does  not  open  his  mouth  at  the  gates.^ 
26  'The  legs  of  the  lame  hang  loose,  "^ 

And  a  proverb  in  the  mouth  of  fools. 

^Like  a  thorn-stick  in  the  hand  of  a  drunken  man,' 

Is  a  proverb  in  the  mouth  of  fools. 
19  'A  man's  folly  brings  ruin  upon  him,' 

And  then  he  rages''  against  the  Lord. 


*  16"  Cf.  for  this  same  idea  in  expanded  form  B.  Sir.  25'-'. 

*  16"  Lit.,  in  the  way  of  Tiyhteousness  it  is  found. 

The  Education  of  Man. — For  a  study  of  the  educational  aims  and  methods  of  the  wise,  cf. 
Introd.,  I. 

§  18  The  wise  recognized  different  types  of  folly:  (1)  that  which  came  from  inexperience  and 
was  especially  characteristic  of  youth;  (2)  stupidity  due  to  physical  and  mental  limitations  or  char- 
acteristic of  an  unawakened  mind;  (3)  obstinate,  defiant  folly  which  was  the  result  of  deliberate 
choice. 

»  22"  Menander  said  that  he  who  was  not  flogged  was  not  educated. 

''  14"  Or  the  prudent. 

'  14"  So  Gk.,  supported  by  the  context.     Heb.  (are  crowned?)  is  doubtful;  Syr.,  share. 

§  19  The  wise  held  up  the  faults  of  the  fool  before  their  disciples  to  turn  them  from  folly. 

<<  17"  Lit.,  is  before  the  face.     The  parallelism  indicates  that  the  meaning  is  as  rendered  above. 

*  14'  Following  Toy  in  emending  the  Heb. 

'  24'  The  vs.  is  very  obscure.  The  above  rendering  is  based  on  a  slightly  revised  Heb.  text. 
The  traditional  text  reads,  Corals  to  a  fool  are  wisdom. 

«  24'  In  17",  18'  the  fool  is  blamed  for  his  readiness  to  talk.  Probably  the  meaning  here  ia 
that  in  public  councils  he  has  nothing  to  say. 

*>  20'  The  rendering  of  this  line  is  doubtful.  If  the  above  is  correct,  the  meaning  is  that  a 
fool  can  use  a  wise  proverb  no  more  skilfully  and  effectively  than  a  lame  man  his  legs. 

'  26'  Again  the  exact  meaning  of  the  Heb.  is  a  little  doubtful.  The  current  translation  con- 
veys a  wrong  idea,  for  the  verb  does  not  mean  to  yo  into  or  to  stick  into  the  hand,  but  rather  to 
possess.  The  idea  seems  to  be  that  a  wise  maxim  in  the  mouth  of  a  fool  is  as  disastrous  to  all  con- 
cerned as  a  thorn-stick  in  the  hand  of  an  irresponsible  drunken  man. 

>  19'  Lit.,  ruins  his  way. 

*  19'  Lit.,  hia  heart  rages. 


60 


CHARACTERISTICS  OF  A  FOOL 


IS  '^FoUy  is  a  delight  to  one  who  lacks  sense. 

But  a  man  of  insight  is  straightforward. • 
10  ''It  is  as  sport  to  a  fool  to  commit  a  crime. 

But  so  is  wisdom  to  a  man  of  sense. 
14  ^A  wise  woman'"  builds  up  her  household. 

But  the  foolish"  with  her  own  hand  tears  it  down. 
18  ^A  fool  takes  no  pleasure  in  insight, 

But  only  in  disclosing  his  mind. 
1!?  ^'A  sensible  man  conceals  his  knowledge, 

But  foolish  minds  proclaim  their  folly. 
14  ^^In  an  intelligent  mind  wisdom  reposes; 

In  the  bosoms  of  fools  it  is  made  known." 

13  '®A  fool's  anger  is  known  at  once. 

But  a  sensible  man  ignores^  an  insult. 

14  ^Fools  mock  at  guilt," 

But  among  the  upright  there  is  good  will."' 
'■•The  crown  of  the  wise  is  prudence, 
The  diadem  of  fools  is  folly.' 

26  *He  who  sends  a  message  by  a  fool 

Cuts  oflP  his  own  feet  and  drinks  violence.' 
24  'The  plan  of  the  foolish"  is  sin. 

And  the  scoffer  is  abhorrent  to  men. 
29  'If  a  wise  man  has  a  lawsuit*"  with  a  fool. 

He  trembles'^  and  laughs  and  there  is  no  rest. 
27  ^Though  you  should  pound  a  fool  in  a  mortar,^ 
You  will  not  remove  his  foolishness  from  him.^ 
26  ^^Like  a  dog  that  returns  to  his  vomit, 
A  fool  repeats  his  folly. 

27  ^A  stone  is  heavy  and  sand  weighty, 

But  a  fool's  vexation  is  heavier  than  both. 
17  '^Let  a  bear  that  has  lost  its  cubs  meet  a  man, 
But  not  a  fool  in  his  folly ! 

'  15"  Lit.,  makes  going  straight. 
"  14'  Slightly  restoring  the  corrupt  Heb. 

-  141    Lit.,  folly. 

0  14S5  If  the  text  is  correct,  this  line  must  be  ironical. 

P  12"  Lit.,  conceals,  covers  up;  i.  e.,  he  restrains  his  anger  and  avoids  strife. 

1  14'  Following  the  Lat.  Hob.  is  obviously  corrupt.  It  might  be  rendered,  Guilt  mocka  fools, 
but  this  does  not  yield  a  clear  meaning. 

f  14*  /.  e.,  either  the  sense  of  divine  favor,  or  good-will  among  themselves.     Cf.  Luke  2'«. 

•  14M  Following  the  Gk.  in  emending  the  Heb.,  which  reads: 

The  crown  of  the  wise  is  their  riches, 
The  folly  of  fools  is  folly. 

*  26^  Inverting  the  two  members  of  the  couplet.  The  meaning  of  this  line  is  obscure,  prob- 
ably as  the  result  of  corruption  of  Heb.  The  idea  seems  to  be  that  he  who  trusts  an  important 
commission  to  a  fool  loses  control  of  his  interests  and  suffers  loss. 

"  24'  Heb.,  the  plan  (or  thought)  of  folly.  The  parallehsm,  however,  supports  the  above 
reading. 

^  29'  The  Heb.  word  has  this  technical  meaning. 

"  29'  /.  e.,  with  excitement  or  anger.  It  is  not  clear  whether  it  is  the  wise  man  who  trembles 
and  laughs  or  the  fool.     The  construction  gives  the  former  interpretation  but  the  sense  the  latter. 

I  27"  A  scribe  has  apparently  added,  to  explain  the  figure  still  further,  with  a  pestle  in  the 
midst  of  pounded  grain.     This  confuses  the  figure  and  destroys  the  poetic  symmetry  of  the  vs. 

y  2722  Sq  q[j  Heb.,  his  foolishness  will  not  depart,  but  a  slight  emendation  produces  the 
same  meaning  as  the  Gk. 

61 


Fond  of 
hi*  foUy 


I»provi- 
dent 

Indis- 
creet 


Uncon- 
trolled 


Shameless 


Untrust- 
worthy 


Thor- 
oughly 
perverse 

Unalter- 
able 

Disgust- 
ing 

Intoler- 
able 

Danger- 
ous 


MAN 


DiBgrace 


Serfdom 


Punish- 
ment 


Calamity 


Death 


11 


10 


§  20.    Hopeless  EvUs  That  Result  from  Folly,  Pr.  3«,  11",  10",  2&',  10»,  18^  21" 

Pr.  3  ^^Wise  men  obtain  honor. 

But  disgrace  is  the  lot  of  the  fool. 
^^He  who  brings  trouble  to  his  own  home  shall  inherit  the  wind," 

And  he  who  is  foolish  shall  become  slave  to  the  wise.** 
'^On  the  lips  of  the  discerning  wisdom  is  found. 
But  the  rod  is  for  the  back  of  him  who  is  witless. 
26  'A  whip  for  the  horse,  a  bridle  for  the  ass, 

And  a  rod  for  the  back  of  a  fool.° 
10  *A  wise**  man  accepts  commands. 

But  a  foolish  talker  shall  fall. 
18  ^A  fool's  mouth  is  his  destruction. 

And  his  lips  are  a  snare  to  him. 
21  '^The  man  who  strays  from  the  way  of  wisdom 
Will  rest  in  the  assembly  of  the  shades.^ 


To  gain 
under- 
standing 


Knowl- 
edge 


Wisdom 


§21.     Aims  of  Education,  Pr.  4i.  \  W\  14«,  IS'",  10>*,  18>»,  17",  23" 

Pr.  4  ^Hear,  O  children,  a  father's  instruction. 

And  listen,  that  you  may  gain  insight. 
^The  beginning  of  wisdom: — Get  wisdom,' 

And  with  all  you  have  gotten  get  insight. 
15  "An  intelligent  mind  seeks  knowledge. 

But  the  mouth  of  a  fool  feeds  on  folly. 
14  ^A  scoffer  seeks  wisdom  and  finds  none. 

But  knowledge  to  an  intelligent  man  is  easy. 
13  ^®A  sensible  man  does  everything  wisely,^ 

But  a  fool  displays  his  folly.  "^ 
10  "Wise  men  hide  their  knowledge. 

But  the  mouth  of  a  fool  is  impending  destruction.' 
18  ^^An  intelligent  mind  acquires  knowledge, 

And  the  ear  of  the  wise  seeks  knowledge. 
17  ^^Why  is  it  a  fool  has  a  price  in  his  hand 

To  buy  wisdom,  when  he  has  no  mind .?' 


§  20  From  the  Christian  and  modern  educational  point  of  view  the  wise  put  their  teaching 
too  often  in  negative  rather  than  positive  form.  Here,  as  in  §  19,  they  aimed  to  turn  men  from 
foolish  conduct  by  pointinR  out  its  consequences.  Their  practical  observations  are  very  keea 
and  true  to  human  life  in  all  ages. 

»  11"  /.  c,  shall  in  time  possess  nothing. 

*>  11"  Lit.,  wise  of  mind  (or  heart). 

"  26'  /.  e.,  a  fool  must  be  treated  as  a  brute  beast,  for  it  is  impossible  to  appeal  to  his  reason. 

•*  10'  Lit.,  wise  in  mind. 

•  21"  /.  e.,  pay  the  penalty  for  his  folly  by  death.  For  the  Heb.  idea  of  life  after  death,  of. 
Job  3'8.  i»,  Is.  14ii-2»,  Ezek.  262»,  32'8»". 

§  21  Cf.  for  a  discussion  of  the  saprcs'  theory  of  education,  Introd.,  p.  10. 

'4'  So  Heb.,  literally  rendered.     The  text  is  probably  corrupt. 

«  13"  So  Syr.,  Lat.      Heb.,  Every  sensible  man  acts  with  knowledge. 

I"  13'°  /.  e.,  makes  a  show  of  folly  as  a  merchant  spreads  out  his  goods. 

•  10"  The  meaning  pos.sibly  is  that  the  wise  do  not  tell  all  that  they  know,  but  the  fool  is 
constantly  bringing  harm  to  himself  and  others  by  telling  what  should  be  kept  secret. 

'  17"  /.  e.,  it  is  useless  for  a  fool  to  seek  to  acquire  wisdom  by  paying  for  it,  for  he  does  not 
have  the  abihty  to  appreciate  and  apply  it.  Apparently  in  those  days  there  were  students  who 
could  pay  the  tuition  fee  but  could  not  pass  the  examinations. 


62 


men 


AIMS  OF  EDUCATION 

193  ="Buy  the  truth,  and  do  not  sell  it,— 
Wisdom  and  training  and  insight. 

§22.    The  Instructors,  Pr.  3".  '^  4^-*-  '^  15^,  18<,  20« 

Pr.  3  "My  son,  reject  not  the  discipline  of  the  Lord,  God  the 

And  do  not  spurn  his  reproof.  Teacher 

^For  whom  he  loves''  he  reproves. 
Even  as  a  father'  the  son  in  whom  he  delights. 
4  ^Hear,  O  children,  a  father's  instruction.  Parents 

And  listen,  that  you  may  gain  insight, 
^Because  I  give  you  sound  learning; 
Do  not  forsake  my  teaching. 
^When  I  was  a  son  of  tender  age. 
Dearly  beloved  by  my  father,™ 
^He  used  to  teach  me  and  say  to  me: 
'Let  your  mind  hold  fast  my  words; 
Keep  my  commands  and  live; 
^^Do  not  forget  nor  turn  away  from  my  injunctions.'" 

15  ^A  scoffer  does  not  like  reproof;  ^^ 

He  will  not  go  to  the  wise. 
18  *The  words  of  a  man's  mouth  should  be°  as  deep  waters, 

A  gushing  torrent,  a  wellspring  of  wisdom. 
90  ^Counsel  in  a  man's  mind  is  like  deep  water. 

But  a  man  of  sense  will  draw  it  out.P 


§  23.     Importance  of  Primary  Education,  Pr.  22^  29^^ 

Pr.  32         ^Train  a  child  in  the  way  he  should  go;  Child 

When  he  is  old  he  will  not  depart  from  it.i  aimng 

29  ^^Correct  your  son,  and  he  will  bring  you  comfort. 
And  give  you""  exquisite  delight. 

S  22  The  wise  recognized  that  life  was  one  great  school  in  which  Jehovah  was  the  master  and 
the  parents  and  the  wise  men  were  under  obligation  to  attend  to  certain  important  parts  in  the 
education  of  the  individual. 

I'  3'2  Omitting  the  Lord,  which  is  clearly  implied  in  the  context  and  was  probably  added  by 
a  scribe.     It  destroys  the  metrical  balance  of  the  vs. 

'  3"  Or  and  afflicts,  following  the  Gk.  and  the  parallel  passage  in  Job  5"' ''.  The  Heb.,  how- 
ever, is  strong  and  harmonious. 

">  4'  Following  Toy  in  emending  the  Heb. 

"  4">  Lit.,  the  words  of  my  mouth.  Preceding  this  line  the  Heb.  has  the  words.  Get  wiadom, 
gel  insight,  but  the  Gk.  does  not  have  them  and  they  are  metrically  superfluous, 

°  18*  Supplying  the  verb  required  to  bring  out  the  idea.  The  wise  would  not  assert  that  all 
men  were  thus  gifted  with  wisdom. 

p  20'  This  proverb  is  elucidated  by  the  preceding.  Counsel  in  this  case  may  also  mean  the 
secret  purposes  which  a  man  of  insight  and  sagacity  is  able  to  draw  out. 

i  23  The  central  thought  of  these  proverbs  is  reflected  also  in  many  others  not  classified  under 
this  head. 

1  22"  This  proverb  embodies  one  of  the  fundamental  principles  of  modern  education.  It  was 
inspired  by  practical  observation  and  experience  and  is  the  watchword  of  the  modern  religioua 
education  movement. 

'  29"  Lit.,  to  your  soul ;  but  this  idiom  is  more  exactly  rendered  as  above. 

C3 


MAN 


Necessary 
to  edu- 
cation 


Correc- 
tion 

must  be 
heeded 


§  24.    Discipline,  Pr.  29",  27*,  13",  Wo,  23".  »,  12S  IQi",  15'",  W\  29\  16»,  28^ 

15'2,  1710,  2512 

Pr.  29        ^*The  rod  and  correction  give  wisdom, 

But  a  child  left  to  himself  disgraces  his  mother. 

27  ^Better  is  open  rebuke 
Than  love  that  is  hidden.^ 

13  ^■'He  who  spares  his  rod  hates  his  son, 

But  he  who  loves  him  punishes*  him. 
19  i^Punish"  your  son  while  yet  there  is  still  hope; 

Set  not  your  heart  on  his  destruction. 
23  "Withhold  not  discipline  from  the  child; 

If  you  beat  him  with  the  rod,  he  will  not  die. 
"You  must  beat  him  with  the  rod. 

And  so  deliver  him  from  Sheol.^ 
12  ^He  who  loves  knowledge  loves  correction,' 

But  he  who  hates  reproof  is  stupid. 
10  i^He  who  heeds  correction  has  the  assurance  of  life. 

But  he  who  disregards  reproof  is  in  danger  of  going  astray. 
15  i^There  is  severe  correction  for  one  who  leaves  the  path; 

He  who  hates  reproof  will  die. 
19  '•'One  who  keeps  the  commandment^  keeps  his  life; 

He  who  despises  the  word^  will  die. 
29  ^He  who,  though  often  reproved,  persists  in  his  course" 

Shall  suddenly  be  destroyed  and  that  without  remedy. 
15  ^A  fool  despises  his  father's  correction. 

But  he  who  regards  reproof  acts  prudently. 

28  ^Those  who  forsake  the  teaching''  commend  the  wicked. 

But  those  who  observe  the  teaching  contend  against  them. 
15  ^^He  who  rejects  correction  despises  his  own  self. 

But  he  who  listens  to  reproof  gains  understanding. 
17  i°A  rebuke  enters  deeper  into  an  intelligent  man 

Than  a  hundred  stripes  into  a  fool. 
25  i^As  an  earring  of  gold  and  an  ornament  of  fine  gold. 

So  is  a  wise  reprover  on  a  responsive  ear. 


§  24  Well  aware  that  discipline  was  essential  at  certain  stages  in  the  training  of  a  child,  the 
sages  properly  threw  the  responsibility  on  the  parents.  Modern  education  suggests  less  crude 
and  more  effective  forms  of  discipline,  but  the  principle  is  still  practical. 

•  27'  This  proverD  refers  to  the  relations  of  frienda  as  well  as  of  parents  and  children. 

•  13"  Lii;.,  seeks  him  early  with  discipline,  but  this  merely  indicates  earnestness,  not  literally 
rising  early  for  the  sake  of  administering  punishment. 

"  19"  I.  e.,  discipline,  if  need  be,  by  severe  measures. 
V  231*'  "  These  two  vss.  are  a  unit. 
"  12'  Or  He  who  loves  correction  loves  knowledge. 
'  19^  I.  e.,  the  precepts  of  the  priests  and  sages. 

'  19"  Correcting  the  Heb.  by  the  analogy  of  IS^*.  Heb.,  despises  his  ways;  but  this  makea 
no  sense. 

•  29'  Lit.,  hardens  his  neck. 

•  28<  Torah  is  probably  here,  as  elsewhere  in  Pr.,  to  be  translated,  not  law  in  the  technical 
meaning  of  a  body  of  legal  statutes,  but  teaching,  referring  especially  to  the  teacbinga  of  the  wise. 
The  references  to  the  wicked  confirm  this  conclusion. 


64 


THE  receptht:  attitude 


The  chief 
distinc- 
tion 

between 
a  fool 
and  a 
wise  man 
is  his  at- 
titude 
toward 
counsel 


The  right 
attitude 
of  a 
disciple 


§  26.     Importance  of  the  Receptive  Attitude,  Pr.  12'^,  28",  18',  9^-»,  19",  23", 

IG'o,  4" 

Pr.  18        "A  fool's  conduct  seems  right  in  his  sight. 
But  a  wise  man  listens  to  counsel. 
28  '^He  who  hides  his  transgressions  will  not  prosper, 

But  he  who  confesses  and  forsakes  them  will  obtain  mercy. 

18  'He  seeks  desire  who  withdraws  himself, 

And  against  sound  wisdom  he  rages.'* 
9  ^He  who  corrects  a  scoffer  gets  insult. 

And  he  who  reproves  a  wicked  man  gets  disgrace. 
^Reprove  not  a  scoffer,  lest  he  hate  you; 

Reprove  a  wise  man  and  he  will  love  you. 
®Give  instruction  to  a  wise  man  and  he  will  be  wiser; 

Teach  a  righteous  man  and  he  will  gain  more  learning. 

19  ^^Cease,  my  son,  to  hate"  instruction. 

To  err  from  the  words  of  knowledge. 
23  '^Apply  your  mind  to  instruction. 

And  your  ears  to  words  of  knowledge. 
19  ^"Listen  to  counsel  and  receive  instruction. 

That  you  may  be  wise  in  your  later  life. 
4  "Hold  fast  instruction,  let  it  not  go; 

Keep  it,  for  it  is  your  life. 

§  26.     Value  of  Education,  Pr.  V-  »,  24i3.  ",  I622,  19«,  1Q^«,  28",  15^.  ^  16",  IS'S 
2122,  2018,  24".  6,  212",  243.  •*,  1314^  410.12 

Pr.  1  ^My  son,  hear  the  instruction  of  your  father.  In 

And  forsake  not  the  teaching  of  your  mother;  general 

'They  shall  be  a  chaplet  of  beauty  for  your  head. 
And  a  necklace  about  your  neck. 

34  ^^Eat  honey,  my  son,  for  it  is  good. 

And  honeycomb  is  sweet  to  your  taste. 
"So  know  wisdom  to  be  to  your  soul: 
If  you  find  it,  your  hope  shall  not  be  cut  off.** 

16  22Understanding  is  a  wellspring  of  life  to  its  possessor. 
But  folly  is  the  chastisement  of  fools.^ 

§  25  This  section  formulates  one  of  the  chief  aims  of  the  wise,  which  was  to  develop  in  men  a 
receptive  attitude.  They  realized  that  all  things  were  open  to  him  who  would  heed  instruction, 
but  that  the  man  who  would  not  hsten  closed  all  doors  against  his  own  development. 

*>  18'  This  proverb  is  very  obscure.  Gk.,  Lat.  differ  materially  from  Heb.,  and  many  emen- 
dations and  interpretations  have  been  suggested,  but  none  is  satisfactory.  Apparently  a  wilful, 
unsocial  nature  is  indicated. 

"  19-'  Heb.,  hear.  Another  obscure  proverb.  Toy  changes  to  read.  Fie  who  ceases  to  listen 
to  instruction  will  wander  frorn  the  words  of  knowledge.  Probably  the  original  had  the  similar  sound- 
ing Heb.  verb  to  hate  instead  of  the  doubtful  to  hear,  which  is  followed  in  most  translations. 

§  26  This  theme  was  a  favorite  one  with  the  sages,  who  taught  most  emphatically  that  knowl- 
edge is  power. 

d  241*  It  is  not  clear  whether  this  vs.  originally  ended  with  find  it  or  as  above.  In  Heb.  a 
scribe  has  introduced  from  23's,  and  there  is  an  end,  which  makes  no  sense  here.  Po.ssibly  he 
added  your  hope  .ihall  not  be  cut  off  from  the  same  source,  but  more  probably  the  presence  of  these 
words  led  him  by  associ.«ition  to  insert  the  preceding  awkward  clause. 

•  16"  /.  e,,  folly  brings  its  punishment,  just  as  insight,  on  the  other  hand,  gives  life  to  its 
posseBsor. 

65 


MAN 


Better 

than 

richea 


Guide  to 
the  use 
of  wise 
words 


Secures 
favor 

Brings 
victory 


A  source 
of  wealth 


Insures  a 
long  and 
peaceful 
fife 


19  *He  who  gets  Intelligence  is  a  friend  to  himself;' 

He  who  keeps  understanding  shall  find  good.« 
16  i®How  much  better  is  it  to  get  wisdom  than  gold  !'' 

To  get  insight  is  rather  to  be  chosen  than  silver. 
28  "The  rich  man  is  wise  in  his  own  eyes, 

But  an  intelligent  poor  man  will  search  him  out. ' 
15  -The  tongues  of  the  wise  dispense*  knowledge. 

But  the  mouths  of  fools  pour  out  folly. 
^The  lips  of  the  wise  disperse''  knowledge. 

But  the  fool'  does  not  comprehend." 
16  ^The  mind  of  the  wise  guides  his  mouth. 

And  adds  persuasiveness  to  his  lips. 
13  ^^Good  sense  is  rewarded  with  favor. 

But  the  conduct  of  the  faithless  destroys  them." 
31  ^A  wise  man  scales  the  city  of  the  mighty. 

And  brings  down  the  stronghold  in  which  it  trusted." 

20  ^**EstablishP  your  plans  by  counsel, 

And  make  war  not  without  guidance. 
24  ^A  wise  man  is  better  than  a  strong  man. 

And  a  man  who  has  knowledge  than  he  who  has  strength.** 
^For  by  wise  guidance  you  conduct  war,  ■■ 
And  in  the  multitude  of  counsellors'  there  is  safety. 

21  2°There  is  a  precious  treasure*  in  the  dweUmg  of  the  wise. 

But  a  foolish  man  swallows  it  up. 
24  ^By  wisdom  a  house  is  built. 

By  understanding  it  is  established, 
*And  by  knowledge  the  chambers  are  filled 

With  all  precious  and  pleasing  stores." 
13  "The  teaching  of  the  wise  is  a  fountain  of  life. 

That  a  man  may  avoid''  the  snares  of  death. 


'  19'  Lit.,  He  who  gets  mind  is  one  who  loves  his  soul  (or  self). 

« 19«  /.  e.,  enjoy  the  fulness  of  life.  .,/.,.        ,.i       t. 

i>  16"  Possibly  the  irrecular  how  is  a  late  addition,  and  the  first  bne,  like  the  second,  was  a 
simple  statement,  To  yet  wisdom  is  beUer  than  gold.  ^ 

'  28"  Riches  and  wisdom  do  not  always  ro  together.  The  sage  s  sympathies  are  with  the 
poor    whose  poverty  was  a  spur  to  the  development  of  their  wits. 

'i  15»  Lit.,  let  fall,  shghtly  correcting  the  Heb.,  which  reads,  make  good. 

k  15'  Since  this  word  is  ordinarily  "used  of  destructive  dispersion,"  Toy,  by  changing  one 
letter  of  the  Heb.,  reads  preserve. 

1  15'  Lit.,  the  mind  of  fools. 
"o  15'  With  Toy  slightly  revising  the  Heb.  as  the  context  suggests. 

n  1316  Heb.,  is  enduring,  but  this  is  just  the  opposite  of  what  the  sages  taught.  The  current 
translation,  is  rugged  (or  hard),  is  mijustified.  It  is  not  the  only  instance  of  a  mistranslation  which 
has  become  a  proverb.  Again  the  Gk.  aids  in  correcting  a  slight  error  of  the  Heb.  due  to  a  simi- 
larity of  sound. 

o  21"  Lit.,  the  strength  of  its  confidence. 

p  20''  Following  Toy  in  reading  the  verb  as  imperative  rather  than  declarative. 

a  24'  Following  the  Gk.,  Syr.,  and  Targ.  in  reconstructing  the  Heb. 

'  24'  Following  the  Gk.  and  Syr.  in  omitting,  for  yourself. 

•  24«  /.  e.,  in  taking  wise  and  varied  counsel. 

»21"  Heb.,  but  not  Gk.,  adds,  and  oil;  but  this  is  probably  a  later  scribal  gloss. 

"  24*  Lit.,  wealth,  but  the  sage  evidently  hae  in  miud  the  costly  possessions  with  which  m 
bouse  was  furnished. 

»  13"  Lit.,  to  avoid.    C£.  14". 

G6 


VALUE  OF  EDUCATION 

4  '°Hear,  my  son,  and  receive  my  sayings. 
And  the  years  of  your  life  shall  be  many, 
"I  teach  you  the  way  of  wisdom, 

I  lead  you  in  the  paths  of  uprightness. 
'^When  you  walk  you"  will  not  be  impeded, 
And  if  you  run,  you  will  not  stumble. 

C 

Man  in  His  Domestic  Relations 

§  27.     Parents  and  Children,  Pr.  23^2,  192«,  202",  282^,  SQi',  13S  28^  IS^",  17».  ", 
232s  lOS  23",  27",  1322,  17«,  20^  18'» 

Pr.  23  '^^Listen  to  your  father  who  begat  you,  FiUal 

And  despise  not  your  mother  when  she  is  old.*  tionl** 

19  ''^He  who  maltreats  his  father  and  chases  away  his  mother 

Is  a  son  who  acts  shamefully  and  disgracefully. 

20  ^°He  who  curses  his  father  or  mother, '^ 

His  lamp  shall  go  out  in  the  blackest  of  darkness." 
28  ^He  who  robs  his  father  or  mother. 

Saying,  'There  is  no  wrong  in  it,'*^ 

Is  like®  him  who  is  a  destroyer. 
30  "The  eye  that  mocks  a  father 

And  despises  the  old  age'  of  his  mother 

The  ravens  of  the  valley  shall  pick  out. 

And  the  vultures^  shall  eat  it. 
13  ^A  wise  son  loves'*  instruction. 

But  a  scoflFer  will  not  listen  to  a  rebuke. 
28  ^He  who  obeys  instruction  is  an  intelligent  son, 

But  he  who  makes  friends  of  profligates  brings  disgrace  on  his 
father. 
15  '"A  wise  son  makes  a  glad  father,  ^?}5* 

...         1-1  children 

But  a  foolish  son'  despises  his  mother.  confer 


"  4"  Heb.,  your  step. 

§  27  The  glimpses  here  given  of  the  domestic  life  of  the  Hebrews  are  illuminating.  The 
mother  of  children  stands  almost  on  an  ecjuality  with  the  husband.  Bad  children  were  evidently 
not  unknown.  Loyalty  to  parents  is  made  by  the  sages  one  of  the  strongest  motives  for  right 
doing.  In  this  they  show  their  wisdom,  for  it  is  often  the  only  force  that  wiU  hold  the  young  from 
doing  wrong.  It  appeals  to  the  chivalrous  note  and  to  the  feehng  of  love  and  gratitude  that  ia 
strong  within  the  heart  of  the  normal  youth.  Ia  the  same  way  the  wise  emphasize  the  responsi- 
bility of  parents  to  children,  thus  anticipating  what  ia  often  held  to  be  a  very  modern  principle. 

•  23"  Cf.  the  paraUel  in  30''. 

b  202'>  Cf.  the  older  law,  Ex.  21",  Lev.  20». 

"■  20'"  Lit.,  in  the  pupil  of  darkness.     I.  e.,  his  life  shall  be  extinguished. 

d  28"  This  line  destroys  the  symmetry  of  the  couplet  and  may  be  the  explanation  of  a  later 
scribe.  The  reference  is  probably  to  robbery  under  the  guise  of  law  by  depriving  parents  of  their 
property.     Cf.  Mk.  ?"■  ^',  where  Jesus  develops  the  same  teaching. 

•  282*  Lit.,  a  companion  to;  i.  e.,  places  himself  in  the  same  class  with. 

'  301'  So  Gk.  and  a  revision  of  the  Heb.,  which  is  clearly  corrupt.  The  current  translation, 
to  obey,  ia  very  doubtful.     Cf.  the  parallel  to  the  Gk.  in  23". 

I  30"  Lit.,  sons  of  vultures,  i.  e.,  members  of  the  vulture  family.  Cf.  daughters  of  men  for 
women. 

''  13'  Correcting  the  Heb.  by  the  analogy  of  12'  and  the  evidence  of  the  paraUelism. 

» 15>"  So  Gk.  and  some  Heb.  MSS. 


upon 
parents 


67 


MAN 


What 

parents 

confer 

upon 

children 


Brotherly 
co-opera- 
tion 


17  "A  foolish  SOU  is  a  grief  to  his  father 

And  brings  bitterness  to  her  who  bore  him. 
^'He  who  begets  a  stupid  sou  does  it  to  his  sorrow. 

And  the  father  of  a  fool  has  no  joy. 
23  ^The  father  of  a  righteous  man  greatly  rejoices, 

And  he  who  begets  a  wise  son'  has  joy. 
10  ^A  wise  son  makes  a  glad  father. 

But  a  foolish  son  is  a  grief  to  his  mother. 
23  ^^Let  your  father''  be  filled  with  joy, 

And  let  her  who  bore  you  rejoiee. 
37  ^^Be  wise,  my  son,  and  make  glad  my  heart, 

That  I  may  answer  the  one  who  reproaches  me. 
13  ^^A  good  man  leaves  an  inheritance  to  his  children's  children. 

But  the  wealth  of  the  sinner  is  laid  up  for  the  righteous. 

17  ^Children's  children  are  the  crown  of  old  men. 

And  the  glory  of  children  is  their  father's. 
20  ^A  righteous  man  who  lives  a  blameless  life, — 
Blessed  are  his  children  after  him  ! 

18  ^'Brother  helped  by  brother  is  like  a  city  firm  and  high. 

And  strong  as  a  well-founded  palace.* 


The 

source  of 
their 

husbands' 
weal  or 
woe 


Value  of 
a  Rood 
wife 


§  28.     Wives,  Pr.  IQ'^,  27'^.  ^^  2P.  i',  12^  IQ^S  18» 

Pr.  19        "A  foolish  son  is  ruin  to  his  father. 

And  the  quarrelling  of  a  wife  is  a  continual  dripping. 
27  *^A  continual  dripping  on  a  rainy  day 
And  a  quarrelsome  woman  are  alike; 
*^He  who  would  restrain™  her  restrains  the  wind. 
And  his  hand  comes  in  coutact  with  oil. 
21  ^It  is  better  to  dwell  in  a  corner  of  the  housetop. 
Than  with  a  quarrelsome  woman  in  a  large  house." 
^^It  is  better  to  dwell  in  a  wilderness. 
Than  with  a  quarrelsome  and  fretful  woman. 
12  ^A  good  wife°  is  a  crown  to  her  husband. 

But  a  shameless  one  is  as  rottenness  in  his  bones. 
19  "Houses  and  riches  are  an  inheritance, p 
But  a  prudent  wife  comes  from  the  Lord. 


'  23"  Possibly  the  original  read,  she  who  bore  him,  making  the  parallehsm  complete;  cf.  vs.  **, 
10>,  and  U^. 

^  23"  Heb.  adds,  and  your  mother,  but  this  destroys  the  parallehsm. 

'  18'»So  Gk.     Heb.  is  unintelligible. 

{  28  The  possibilities  of  the  marriage  relation  for  weal  or  woe  are  here  forcibly  set  forth  and 
with  a  practical  purpose.  If  they  were  oftener  held  up  before  the  young,  many  tragedies  would 
be  averted. 

=■  27J'  So  Lat.  The  meaning  seems  to  be,  it  is  as  easy  to  hold  (Heb.  hide)  the  wind,  or  to 
hold  oil  in  one's  hands,  as  to  stop  a  quarrelsome  woman. 

"  21'  This  proverb  is  repeated  in  25".  The  reading  of  the  Heb.  followed  above  is  obtained 
by  transposing  two  letters. 

»  12«  The  Heb.  means,  a  woman  of  strennth.  This  strength  may  be  physical,  mental,  or  moral, 
or  may  include  general  ability.     The  comparison  lays  the  emphasis  primarily  on  moral  character. 

»  19"  Heb.  adds,  of  (i.  e.,  from)  fathers. 

G8 


WIVES 

18  ^If  one  finds  a  wife,  he  finds  a  good  thing, 
And  obtains  favor  from  the  Lord. 


§  29.    The  Ideal  Wife,  Pr.  SP"-^' 

Pr.  31        ^''A  good  wife  who  can  find  ? 

She  is  worth  far  more  than  corals. 
"Her  husband*!  trusts  her  completely. 

And  has''  no  lack  of  gain. 
^-She  does  him  good  and  not  harm 

All  the  days  of  her  life. 


Faithful 
to  her 
husband's 
intereBts 


^^She  procures  wool  and  flax, 

And  works  willingly  with  her  hands.  • 
"She  is  like  the  ships  of  the  merchant, 

She  brings  her  food  from  afar. 
^''She  rises  also  while  yet  it  is  night. 

And  gives  out  food'  to  her  household. 


Provides 
well  for 
her 
family 


^*She  examines  a  field  and  buys  it, 
With  her  earnings  she  plants  a  vineyard. 

"She  girds  herself  with  might. 
And  develops  strength  in  her  arms. 

^^She  perceives''  that  her  profit  is  good; 
Her  lamp  goes  not  out  at  night. 


Sagacious 
in  man- 
aging her 
business 


^'She  lays  her  hands  on  the  distaflF, 

Her  hands  take  hold  of  the  spindle. 
^°She  bestows  her  goods  on^  the  poor. 

Extends  her  hands  to  the  needy. 
^'She  fears  not  snow  for  her  household. 

For  all  her  household  is  clothed  in  scarlet. 
^^Coverlets  she  makes  for  herself. 

Her  clothing  is  fine  linen  and  purple. 
2^Her  husband  is  known  in  the  council,^ 

When  he  sits  among  the  elders  of  the  land. 


Indus- 
trious 
and 

charita- 
ble 

Clothes 
her 
family 
well 


§  29  While  the  sages'  ideal  of  the  perfect  wife  is  distinctly  Oriental  and  lacks  the  elements  of 
full  equality  and  companionship  that  are  so  highly  appreciated  in  the  modern  Occident,  it  places 
the  emphasis  on  those  home  qualities  that  make  for  the  peace  and  strength  of  the  home  life.  The 
Hebrew  wife  also  possessed  much  more  independence  than  her  Oriental  sisters  to-day.  As  in  the 
modern  East,  she  did  most  of  the  work  outside  as  well  as  within  the  hom»,  while  her  husband  waa 
free  to  devote  himself  to  public  and  social  functions.  This  poem  is  the  one  example  of  the  acrostio 
or  alphabetical  poem  in  the  O.T.  Wisdom  Literature. 

1  31"  Lit.,  her  husband's  mind. 

'  31"  So  Lat.     Gk.,  She  has.     Heb.,  lit.,  spoil  is  not  lacking. 

•  31'»  Lit.,  With  the  delight  of  her  hands.  Possibly,  aa  Toy  urges  (Pr.  554),  the  Heb.  idiom 
means,  as  she  will. 

'31'^  Lit.,  prey;  i.  e.,  what  she  has  received. 

"  31"  Heb.  adds  a  third  line.  And  their  portion  to  her  maids,  but  this  is  not  supported  by  tho 
rigidly  regular  parallelism  of  this  acrostic  poem  and  is  evidently  a  scribal  expansion. 

*  31'*  Lit.,  tastes;  i.  e.,  learns  by  experience. 
"  31*"  Lit.,  stretches  out  her  hand  to. 

»  312>  Lit.,  gates.  The  context  suggests  that  it  is  her  husband's  clothing  that  gives  him  dis- 
tinction in  the  council  at  the  city  gate.     The  greater  cause,  however,  ia  the  ability  of  his  wife. 


69 


MAN 

^She  makes  linen  cloth  and  sells  it. 
Girdles  she  delivers  to  the  merchant. 


Wise  and 
kind 


Praised 
by  her 
children 
and 
husband 

Worthy 
of  honor 


Fidelity 


The 

spoiled 

servant 


^^Strength  and  honor  are  her  clothing. 

She  laughs  at  the  time  to  come. 
^''What  she  says  is  full  of  wisdom,  ^ 

And  on  her  tongue  is  kindly  instruction.* 
*^She  attends  to  the  interests  of  her  household, 

Nor  eats  the  bread  of  idleness. 
^*Her  children  rise  up  and  bless  her. 

And  her  husband  praises  her,  saying: 
2*' Many  women*  have  done  well, 

But  you  excel  them  all.' 
^"Grace  is  deceitful,  and  beauty  is  vain; 

A  woman  of  intelligence^  will  have  praise. 
^'Give  her  credit  for  the  work  of  her  hands; 

And  let  her  works  praise  her  in  the  gates." 

§  30.     A  Husband's  Duty  to  His  Wife,  Pr.  5'=^" 

Pr.  5  ^^Drink  waters  from  your  own  cistern. 

And  running  water  from  your  own  well. 
^^Should  your  springs  be  scattered  abroad. 

And  your  rivers  of  water  in  the  street .'''' 
"Let  them  be  for  yourself  alone. 

And  not  for  strangers  with  you. 
'^Let  your  fountain  be  blessed. 

And  rejoice  in  the  wife  of  your  youth. 
^^Let"  her  breasts  satisfy  you  at  all  times; 

And  be  ever  ravished  with  her  love. 
2°For  why  should  you,  my  son,  be  ravished  with  a  stranger 

And  embrace  the  bosom  of  another  woman  ? 

§  31.     Master  and  Servant,  Pr.  29".  i^,  W'>,  301",  17^ 
Pr.  29        *'He  who  brings  up  his  servant  in  luxury  from  a  child' 

y  31*  Lit.,  Her  mouth  she  opens  with  wisdom. 

«  .3128  Lit.,  leaching  of  kindness. 

»  312'  i^it.,  daughters ;  i.  e.,  of  men. 

b  31'°  So  Gk.  This  is  also  in  harmony  with  the  context.  Heb.,  a  woman  who  fears  the  Lord, 
is  clearly  the  addition  of  a  pious  scribe. 

'  31'^  Lit.,  Give  her  the  fruit  of  her  hands. 

§  30  The  pictures  given  of  Hebrew  husbands  are,  on  the  whole,  less  attractive  than  those  of 
their  wives.  The  sages  emphasized,  however,  the  necessity  of  marital  fidelity  in  huaband  as  well 
as  wife,  although  ancient,  hke  modern,  society  failed  to  punish  incontinence  in  the  man  as  it  did 
in  the  woman. 

<<  5"  The  emphasis  in  these  two  verses  is  on  conjugal  fidelity.  As  in  Is.  36",  51',  the  cistern 
represents  the  pleasures  of  a  man's  home.     Cf.  Sg.  of  Sgs.  4". 

«  5"  Apparently  a  scribe,  commenting  on  i",  has  inserted  at  the  beginning  of  "  the  exclama- 
tion. Lovely  hind  and  charming  mountain  goat.  It  has  no  parallel  and  interrupts  the  sequence  of 
thought. 

§  31  The  household  slave  was  recognized  as  a  member  of  the  Heb.  family  and  treated  almost 
as  a  child  of  the  master.  This  fact  is  fully  appreciated  by  the  sages,  whose  utterances  upon  this 
theme  are  more  of  the  nature  of  observations  than  precepts. 

'  29"  Gk.,  He  who  from  a  child  lives  luxuriously  will  be  a  servant.  Possibly  this  is  the  original 
reading. 

70 


MASTER  AND  SERVANT 

Will  in  the  end  bring  trouble  upon  himself.* 
^'A  servant  will  not  be  corrceted  by  words, '^ 
For  though  he  understand  he  will  not  respond.  ^  ^^^_ 

19  ^°That  a  fool  should  have  luxury  is  not  desirable,  vant  as 

Much  less  that  a  servant  should  nile  over  princes, 
30  ^"Defame  not  a  servant  to  his  master,  s^anger 

Lest  he  curse  you,  and  you  be  held  guilty.  not  in- 

17  '^A  wise  servant  shall  rule  over  a  son  who  acts  shamefully, 

And  shall  share  the  inheritance  among  brothers.  war/of 


ward  of 

a  faithful 

Bervant 


D 

Man  in  His  Social  Relations 
§  32.     Social  CaUs,  Pr.  25" 

Pr.  25        "Let  your  foot  be  seldom  in  your  neighbor's  house. 
Lest  he  become  weary  of  you  and  hate  you. 

§  33.     Friendship,  Pr.  271",  222^.  ",  IS^",  17i^  279.  « 

Pr.  27        ^"Your  friend,  and  your  father's  friend,  forsake  not;* 

Better  is  a  neighbor  near  at  hand  than  a  brother  far  away. 
22  ^^Make  no  friendship  with  a  man  given  to  anger. 

And  go  not  with  a  wrathful  man,*^ 
^^Lest  you  learn  his  ways 

And  involve  yourself  in  trouble. " 
18  ^There  are  some  friends'*  who  are  hurtful,® 

And  there  is  a  friend  who  sticks  closer  than  a  brother. 
17  "A  friend  loves  at  all  times. 

And  a  brother  is  born  for  adversity. ' 
27  'Oil  and  perfume  rejoice  the  heart. 

So  does  sweet  friendship  by  sincere  counsel.^ 

K  29"  So  Gk.  The  meaning  of  the  Heb.  is  unknown.  Possibly  it  should  read,  In  the  end  he 
will  become  refractory. 

^  29"  Servants,  hke  children,  must  be  disciplined  by  more  than  mere  words. 

Man  in  His  Social  Relations. — The  sages  did  not  stop  to  discuss  the  ultimate  basis  of  right 
and  wrong.  The  principles  enunciated  by  the  earher  prophets,  their  observations  of  life,  and 
their  own  intuitions  told  them  that  certain  acts  were  wrong  and  others  right,  and  so  they  taught. 
Their  authority  was  that  of  conviction  based  on  keen  observation  and  deep  experience. 

§  32  In  the  Orient  social  calls  are  made  almost  entirely  by  the  men.  The  burden  of  the 
labor  in  the  household  and  in  the  field  falls  upon  the  women,  leaving  them  little  time  for  social 
life,  while  the  men  appear  to  have  so  much  leisure  that  the  advice  of  the  sage  is  still  to  the  point. 

§  33  The  sages  held  up  a  high  ideal  of  friendship.  They  reahzed  that  adversity  was  the  true 
test  of  friendship  and  that  friendly  criticism  was  far  more  valuable  than  flattery. 

»  27'°  The  fact  that  in  the  Heb.  this  proverb  has  three  lines  suggests  the  work  of  a  scribe. 
The  third  hne  is  the  complement  of  the  first,  while  the  second.  And  go  not  to  your  brother's  house  in 
the  day  of  your  distress,  is  contrary  to  17",  A  brother  is  born  for  adversity,  and  to  ordinary  human 
experience.     There  is  every  reason,  therefore,  for  regarding  it  as  secondary. 

b  222<  This  is  one  of  the  proverbs  derived  from  the  Wisdom  of  Amenemopet  (cf.  Introd.,  p.  15). 

o  22^5  Lit.,  get  a  snare  for  yourself. 

<•  18-<  So  Syr.,  Targ.,  certain  Gk.  MSS.,  and  a  slightly  revised  Heb.  text. 

•  18'<  lAt.,  companions.  Toy  (Pt.3G5)  rends,  who  only  seek  society.  The  reading  adopted  above 
is  supported  not  only  by  the  context  but  also  by  the  Syr.,  Targ.,  Lat.,  and  certain  Gk.  MSS. 
Current  translation,  to  his  own  destruction. 

'  17"  In  time  of  adversity  a  man  turns  to  his  kinsmen. 

K  27'  Lit.,  and  the  sweetriess  of  his  friend  from  counsel  of  soul.  Lat.,  inverting  the  order  of  the 
words,  and  tlie  soul  is  sweetened  by  the  good  counsels  of  a  friend. 

71 


MAN 

Sincere  are  the  wounds  of  a  friend. 
But  profuse  are  the  kisses  of  an  enemy. 


The  two 
classes 

Opprea- 
pion  of 
the  poor 


Obliga- 
tions to 
the  poor 


§  34.    Rich  and  Poor,  Pr.  29",  28\  W\  29^  21",  28",  14",  22» 

Pr.  29        "The  poor  man  and  the  oppressor  meet  together. 
The  Lord  gives  light  to  the  eyes  of  both. 

28  ^A  wicked  man''  who  oppresses  the  poor 

Is  Hke  a  rain  that  sweeps  away  and  gives  no  bread. 

13  -^The  fallow  land  of  the  poor  yields  abundance  of  food, 

But  many  a  man  is  destroyed  through  injustice.' 

29  ^A  righteous  man  considers  the  cause  of  the  poor; 

A  wicked  man  does  not  understand  knowledge. 
31  "He  who  closes  his  ears  to  the  cry  of  the  poor. 

He  also  shall  call  and  not  be  answered. 
28  ^^He  who  gives  to  the  poor  will  not  lack, 

But  he  who  hides  his  eyes  will  have  many  a  curse. 

14  ^^He  who  oppresses  the  poor  reviles  his  Maker, 

But  he  who  has  pity  on  the  needy  honors  him. 
22  ^He  who  has  a  bountiful  eye  will  be  blessed, 
For  he  gives  of  his  bread  to  the  poor. 


E 

Man  in  His  Economic  Relations 
§ 35.    Rules  for  Different  Occupations,  Pr.  272'" 

Pastoral  Pf.  27        ^Be  diligent  to  know  the  state  of  your  flocks. 

Give  careful  attention  to  your  herds, 
^"•For  riches  are  not  forever; 

And  does  wealth"  endure  to  all  generations? 
2^he  hay  is  removed,  the  aftergrowth  appears. 

And  the  grass  of  the  mountains  is  gathered  in. 
2*The  lambs  will  supply  you  with  clothing 

And  the  goats  pay  the  price  of  the  field, 
2' And  there  will  be  goats'  milk  enough  for  your  food** 

And  maintenance  for  your  maidens. 


§  34  While  lacking  in  the  social  passion  of  the  prophets,  the  sages  hold  substantially  the  pro- 
phetic view  of  the  relations  between  rich  and  poor.  'J'heir  attitude,  especially  in  its  emphasis  on 
charity,  was  carried  over  into  the  teaching  of  tlie  later  rabbis. 

^  28'  HelD.,  o  needy  man,  but  the  idea  of  the  needy  oppressing  the  poor  is  very  strange,  and 
the  above  reading  requires  only  a  sUght  change  in  the  Heb.     Gk.,  o  viriie  man  in  uickedness. 

'  1323  The  meaning  of  this  proverb  is  exceedingly  doubtful.  Possibly  it  teaches  that,  although 
the  poor  are  allowed  to  share  in  the  products  of  the  fallow  land,  especidly  during  the  seventh  year 
of  rest  (cf.  Vol.  IV,  §  223),  they  frequently  fall  a  prey  to  the  oppression  and  legalized  injustice 
that  the  prophets  denounced. 

Man  in  His  Economic  Relations. — The  economic  order  which  the  sages  contemplated  was, 
of  course,  a  very  simple  one,  but  their  observations  are  still  valuable. 

§  35  The  homely  practical  interest  of  the  sages  is  strikingly  illustrated  by  these  verses. 

»  27-*  Emending  the  Heb.  in  accordance  with  the  context. 

t>  27"  Heb.  adds,  for  the  food  of  your  household,  probably  an  altornatiye  reading  inoluded  here 
by  conflation  of  varying  MSS. 


72 


LABOR  AND  LAZINESS 

36.    Labor  and  Laziness,  Pr.  IG^s,  2V^  2229,  1227.  u^  22",  2&'-^\  20S  19",  15^9, 
2125,  ig9^  144^  loS  242^  20",  22' 


Pr.  16        2*The  appetite  of  the  laborer  labors  for  him. 
For  his  hunger  impels  him  to  work. 
27  ^*The  keeper  of  the  fig  tree  shall  eat  its  fruit. 

And  he  who  waits  on  his  master  shall  be  honored. 
^  ^*If  you  see  a  man  skilled  in  his  business. 
He  shall  stand  in  the  presence  of  kings. 
And  not  in  the  presence  of  obscure  men." 
13  ^The  slothful  man  does  not  stir  up  his  game. 
But  a  diligent  man  possesses  wealth.'* 
^The  hand  of  the  diligent  will  rule. 
But  sloth  will  be  enslaved. 
%2  ^^The  sluggard  says,  *  A  lion  is  outside ! 

I  shall  be  killed  in  the  streets ! ' 
!S6  **As  the  door  turns  on  its  hinges. 
So  the  lazy  man  turns  on  his  bed. 
^^He  dips  his  hand  in  the  dish, 

But  does  not*-'  bring  it  to  his  mouth  ! 
^®The  lazy  man  is  wiser  in  his  own  opinion 
Than  seven  who  can  answer  intelligently. 
!?0  ^The  lazy  man  will  not  plough  in  the  fall ; 

He  expects  a  harvest,  ^  but  has  none. 
19  ^^Slothfulness  casts  into  a  deep  sleep. 

And  the  idle  soul  shall  hunger. 
15  ^^The  way  of  the  lazy  is  hedged  in  with  thorns. 

But  the  path  of  the  diligent  is  a  well-built  highway. 
SSI  2^he  desire  of  the  lazy  man  kills  him. 

For  his  hands  refuse  to  work. 
18  ^He  also  who  is  slack  in  his  work 
Is  a  brother  to  one  who  destroys. 


An  in- 
centive 
to  labor 

There- 
ward  of 
diligeuce 


Charac- 
teristics 
of  a  lazy 
man 


The  evils 
that  re- 
sult from 
laziness 


14  *Where  there  are  no  oxen,  the  crib  is  clean,^ 

But  large  crops  depend  on  the  strength  of  the  ox. 

10  ^He  who  gathers  in  summer  acts  sensibly  ;** 

He  who  sleeps  in  harvest  behaves  disgracefully. 


Agricul- 
tural 
maxims 


§  36  Industry  is  an  important  element  in  the  ideal  of  character  held  up  by  the  wise. 

o  22"  This  is  one  of  the  proverbs  derivad  from  the  Wisdom  of  Amenemopet  (cf.  Introd.,  p.  15). 

d  12"  Transposing  two  words  and  inserting  a  preposition  as  suggested  by  Toy  (Pr.  259). 
The  current  translations  are  unsatisfactory  and  not  supported  by  the  Heb. 

•  26"  Lit.,  it  tires  him  to. 

'  20*  Lit.,  ^e  asks  (or  seeks)  in  the  harvest.  Possibly  we  should  translate.  In  harvest  time  he 
will  beg,  but  will  get  nothing. 

«  14*  The  Heb.  word  used  here  ordinarily  refers  to  moral  purity.  A  slight  revision  of  the 
Heb.  gives  the  meaning,  there  is  no  corn.  In  any  case  the  proverb  simply  emphasizes  the  impor- 
tance of  the  ox  in  tilling  the  soil. 

•>  ID*  Lit.,  ia  a  wise  son;  i.  <?.,  member  of  the  family  or  clan.  The  second  member  also  reads, 
lit.,  i»  a  son  who  acts  ahamefully. 


73 


MAN 


Cornmer- 

cial 

luaxims 


24  ^^Set  in  order  j-our  work  without. 
Prepare  for  your  work  in  the  field. 
And  after  that  build  your  house. ' 

30  "'Bad,  bad,'  says  the  buyer, 

But  when  he  has  gone  away,  he  boasts. 

22  ^The  rich  rules  over  the  poor. 

And  the  borrower  is  servant  to  the  lender. 


Causes: 
Intem- 
perance 


Shift- 
lessuess 


Acts  of 
oppres- 
eion 

Failure 
to  listen 
to  cor- 
rection 

Lazinesa 


§  37.    Poverty,  Pr.  232"-  21,  28",  221",  13",  G"-",  2¥°^*,  lO'S  1420,  19^-  *,  18",  19'- 

Pr.  23        ^°Be  not  one  of  those  who  drink  wine  to  excess. 
One  of  the  gluttonous  eaters  of  flesh, 
'^^For  the  drunkard  and  the  glutton  come  to  poverty. 
And  drowsiness'  clothes  one  with  rags. 
28  '^He  who  cultivates  his  land  has  plenty  of  bread. 

But  he  who  follows  vain  things''  has  plenty  of  poverty.' 
22  ^''He  who  oppresses  the  poor  to  increase  his  own  gain 

And  he  who  gives  bribes'"  come  only  to  want. 
13  ^^Poverty  and  shame  come  to  him  who  shuns  knowledge. 
But  he  who  heeds  reproof  is  honored. 
6  'Go  to  the  ant,°  O  lazy  man; 
Consider  her  ways,  and  be  wise; 
'She,  having  no  chief. 
Overseer,  nor  ruler, 
^Provides  her  food  in  the  summer. 
And  gathers  supplies  in  the  harvest. 
^How  long  will  you  lie  down,  O  lazy  man? 
When  will  you  arise  from  your  slumber  ? 
^°A  little  sleep,  a  little  slumber," 

A  little  folding  of  the  hands  to  rest, 
^^And  yom*  poverty  comes  as  a  robber. 
And  your  want  as  a  well-armed  man. 
24  ^°I  went  by  the  field  of  the  lazy  man. 

By  the  vineyard  of  liim  who  lacked  sense; 


■  24"  Unless  the  first  two  lines  are  doublets,  somethinR  has  probably  fallen  out  here,  since 
we  have  only  one  line  instead  of  the  couplet  which  we  should  expect  as  a  balance  to  the  first  two 
lines.  The  meaning  of  the  proverb,  in  any  case,  is  that  means  of  subsistence  should  be  assured 
before  one  undertakes  to  establish  a  family. 

§  37  Poverty  was  apparently  common  in  the  later  Jewish  community.  The  sages  analyzed 
the  causes  of  poverty  with  great  skill  and  with  the  practical  purpose  of  showing  their  disciples 
how  to  avoid  it.  At  the  same  time  they  recognized  that  it  was  not  always  the  result  of  failure  or 
WTong-doing  on  the  part  of  the  poor.  The  sages  were  keenly  aUve  to  the  evils  of  poverty,  but  they 
taught  that  honest  poverty  was  not  dishonorable. 

'  2321  I.  e.,  the  torpid  state  that  results  from  intemperate  drinking  and  eating. 

k  28"»  Or  persons. 

'  28"  An  intention.al  play  on  the  word  for  plenty. 

"  22"  Lit.,  aires  to  the  rich.  The  meaning  of  this  expression  is  uncertain,  but  giving  to  the 
rich  was  probably  equivalent  to  bribing  the  judges,  who  were  drawn  from  the  rich  ana  ruling  class. 
The  object  would  be  to  secure  immunity  from  oppression. 

"  6'  The  ancients  were  ignorant  of  the  wonderful  social  organization  that  characterizes  the 
ants  (cf.  Aristotle,  De  Anim.,  I,  1").  jElian,  in  the  third  century,  was  the  first  to  note  that  they 
had  leaders  and  nobles.  It  was  their  activity  and  obvious  industry  that  attracted  the  attention 
of  the  Hebrews. 

o  6'°  This  proverb  is  repeated  in  24" '. 


74 


POVERTY 


10 


"It  was  all  overgrown  with  thorns. 
Its  surface  was  covered  with  nettles. 
And  its  stone  wall  was  broken  down. 

a^Then  I  beheld  and  reflected, 
I  saw  and  received  instruction: 

''A  little  sleep,  a  little  slumber, 
A  little  folding  of  the  hands  to  rest, 

^And  your  poverty  comes  as  a  robber.P 
And  your  want  as  a  well-armed  man. 

*^he  rich  man's  wealth  is  his  strong  city. 
The  destruction  of  the  poor  is  their  poverty .•* 


U  ^°A  poor  man  is  hated  even  by  his  neighbor. 

But  a  rich  man  has  many  friends. 
19  ^All  a  poor  man's  kinsmen  hate  him; 

How  much  more  do  his  friends  stand  aloof  l"" 

^Wealth  adds  many  friends. 

But  the  poor — his  friend  draws  away ! 
18  ^The  poor  man  uses  entreaties. 

But  the  rich  man  answers  roughly.^ 
19  ^Better  is  a  poor  man  who  walks  in  his  integrity 

Than  he  who  is  false  in  his  speech,  though  rich.* 
^A  man's  desire  is  the  measure  of  his  kindness," 

And  a  poor  man  is  better  than  a  liar. 


Disad- 
vantages 
of  pov- 
erty 


Prefer- 
able to 
dis- 
honesty 


§  38.  The  Acquisition  and  Value  of  Wealth,  Pr.  IV^,  W\  15«,  22S  21 «,  12",  13S 
lOS  13",  142»,  lO^S  13«,  1811,  102,  2V,  20^1,  282o.  22.  e,  22^,  20i«,  11*.  2*, 
168,  23^-^  I518,  16",  30^-',  13^  IP* 

Pr.  11        ^®A  gracious  woman  attains  honor. 
And  violent  men  attain  riches. 
19  ^^Houses  and  riches  are  an  inheritance,^ 
But  a  prudent  wife  comes  from  the  Lord. 


Obtained 

by 

violence 

By  in- 
heritance 


p  24**  Slightly  revising  the  Heb.,  as  the  context  requires,  to  agree  with  6". 

1  10'«  Cf.  181  for  a  variation  of  the  same  proverb. 

'  19'  The  words  which  follow  in  the  Heb.,  he  who  pursues  words,  they  are  not,  make  no  sense. 
The  Lat.,  he  who  pursues  only  words  shall  have  nothing,  is  obviously  an  endeavor  to  read  a  meaning 
into  the  context.  The  current  English  translations  are  unwarranted.  The  Heb.  probably  repre- 
sents a  marginal  note  that  has  crept  into  the  text. 

•  18^  Simply  a  reflection  of  the  customs  of  the  day.  It  is  in  general  true  to  human  nature 
in  all  ages. 

» 191  So  Syr.  and  the  parallel  in  286.     Heb.,  o  fool. 

n  1922  The  meaning  of  this  first  line  is  doubtful.  The  Heb.  reads,  lit.,  what  a  man  desires  13 
his  kindness;  i.  e.,  a  good  intention  is  the  essential  thing,  or,  more  probably,  a  man's  kind  acts  are 
regulated  by  his  motives.  Gk.,  mercy  is  fruit  to  a  man.  Lat.,  a  needy  man  is  merciful, 
t-  §  38  The  wise  recognized  fully  that  wealth  was  a  powerful  motive  with  men  and  did  not 
hesitate  to  employ  this  motive  as  an  incentive  to  right  conduct.  They  did  not  condemn  wealth  if 
justly  acquired.  On  the  other  hand,  they  never  made  it  the  chief  goal  in  life.  In  fact,  they  con- 
demned all  men  and  methods  that  aimed  to  acquire  it  rapidly,  for  as  a  rule  these  methods  were 
evil,  and  suddenly  acquired  wealth  was  usually  a  curse  rather  than  a  blessing  to  its  possessor. 
Many  things  were  much  more  desirable  than  wealth.  The  golden  mean  between  poverty  and 
wealth  was  by  far  the  best  blessing.  Above  all,  they  taught  the  importance  of  the  contented  mind 
that  left  to  God  the  provision  of  what  was  needful. 

»  19"  Heb.  adds,  of  (i.  e.,  from)  fathers. 


75 


MAN 


By  wise 
and  right 
conduct 


By  diK- 
gence 


By  labor 


Gift  of 
God 

Its  value: 

if  ac-; 
quired 
justly 


If  ac- 
quired 
unjustly 


15  *In  the  house  of  the  righteous  is  much  treasure. 
But  in  the  revenues  of  the  wicked  is  trouble.' 

22  *The  reward  of  humiHty  aud  reverence  for  the  Lt^rd 
Is  riches  and  honor  and  hfe. 

21  *The  plans ^  of  the  diligent  lead  only  to  plenty. 
But  every  one  who  hastes  ^  hastes  only  to  want. 

12  "He  who  cultivates  his  land  has  plenty  of  bread, 

But  he  who  follows  vain  things  is  lacking  in  sense." 
13  ^The  lazy  man*  desires,  and  has  nothing, 

But  the  diligent  enjoys  plenty.'' 
10  ''Slack  management  brings  only  poverty. 

But  efficiency**  makes  a  man  rich. 

13  "Wealth  quickly®  acquired  grows  less. 

But  what  is  slowly  amassed  increases.' 

14  ^^lu  all  labor  there  is  profit. 

But  mere  talk^  tends  only  to  penury. 
10  -^The  blessing  of  the  Lord  makes  a  man  rich. 

And  he  adds  no  sorrow  with  it.*" 
13  *The  ransom  of  a  man's  life  is  his  riches. 

But  the  poor  has  no  vindicator. ' 
18  "The  rich  man's  wealth  is  his  strong  city, 

As  a  high  wall  in  his  estimation. 
10  ^Treasures  unjustly  acquired  profit  nothing. 

But  righteousness  delivers  from  death. 
21  ®He  who  acquires'  wealth  by  fraud'' 

Pursues  a  bubble'  into  deadly  snares.™ 
20  ^^An  inheritance  may  be  gotten  hastily  at  the  beginning, 

But  its  final  condition"  will  not  be  blessed. 
28  ^°An  honest  man  shall  be  abundantly  blessed, 

But  haste"  to  get  rich  shall  be  punished. p 


"  15'  Or,  Gk.,  the  revenue  of  the  wicked  is  cut  off.  The  above  translation,  however,  voices  the 
general  truth  that  right  action  brings  a  good  reward,  but  wickedness  only  trouble. 

»  21*  Or,  with  Targ.,  methods. 

y  21'  I.  e.,  is  in  a  hurry  to  get  rich. 

» 12"  Or,  slightly  changing  the  Heb.  to  make  the  parallelism  complete,  lack*  bread.  But  of. 
the  more  forcible  parallel  in  28"  (§  37). 

•  13<  Lit.,  the  soul  of  the  lazy  man. 
b  13<  Lit.,  is  made  fat. 

"  lO  Lit.,  a  slack  hand. 

<*  10*  Lit.,  hand  of  the  diliqent.     This  has  the  brief,  crisp  form  of  a  popular  proverb. 

•  13"  So  Gk.  and  Lat.     Heb.,  by  vanity. 

'  13"  Following  the  Heb.  punctuation  demanded  by  the  context.  The  current  translation 
ia,  but  he  who  gathers  by  labor  sliall  have  increase.     The  proverb  reflects  general  experience. 

'  142"  Lit.,  the  talk  of  the  lips. 

b  lO'*  /.  «.,  the  Lord  gives  men  wealth  without  any  of  the  regrets  and  disgrace  that  men 
have  when  they  seek  to  acquire  it  unjustly. 

'  13'  The  reading  and  meaning  of  this  line  are  doubtful.  Through  a  scribal  repetition  of  13' 
the  last  two  words  in  the  Heb.  make  a  statement  contrary  to  fact.  The  reconstruction  is  on  the 
basis  of  the  demands  of  the  context. 

•  2V  Pointing  the  Heb.  as  suggested  by  the  Gk. 
^  21*  Lit.,  a  lying  tongue. 

'  21»  Heb.,  vapor  driven  to  and  fro;  Gk.,  vanities. 

">  21«  Slightly  altering  the  Heb.  (lit.,  seekers  of  death)  in  accordanc*  with  the  Gk. 
o  20"  Lit.,  end. 
°  28«''  Lit.,  he  who  hastes. 
P  28^  Lit.,  shall  not  be  odjuitted. 


76 


WEALTH 


''A  man  with  an  evil  eye  hastes  after  riches. 

Not  knowing  that  want  shall  come  upon  him. 

^Better  is  a  poor  man  who  lives  a  blameless  life 

Than  one  who  is  dishonest,<J  though  he  be  rich. 
23  ^A  good  name  is  better''  than  great  riches, 

More  highly  esteemed"  than  silver  and  gold. 
20  '^Thcre  is  gold  and  abundance  of  rubies. 

But  wise  lips*  are  a  precious  jewel. 
11  ^Wealth  is  not  profitable  in  the  day  of  wrath. 

But  righteousness  delivers  from  death. 
^*He  who  trusts  in  riches  shall  fail, 

But  the  upright  flourish  like  a  green  leaf. 
16  ^Better  is  a  little  with  righteousness 

Than  great  revenues  with  injustice. 
23  *Toil  not  that  you  may  become  rich; 

Cease  through  your  own  miderstanding. 

^Should  you  set  your  eyes  upon  it,  it  is  gone !" 

For  riches  take  their  flight,^ 

liike  an  eagle  that  soars  toward  heaven. 

15  '^Better  is  little  with  reverence  for  the  Lord 

Than  great  treasure  and  trouble  as  well. 

16  "Better  is  a  modest  spirit  with  the  humble 

Than  to  divide  spoil^''  with  the  arrogant. 
30  'Two  things  I  ask  of  thee,^ 

Deny  me  them  not  ere  I  die: 

*Put  far  from  me  deceit  and  lying, 

Give  me  neither  poverty  nor  riches; 

Provide  me  with  the  food  that  I  need.^ 

That  I  may  not  be  filled  to  the  full  and  deny  thee,' 

And  say,  '  Who  is  the  Lord  ?  ' 

Or  else  be  poor  and  steal. 

And  profane  the  name  of  my  God. 
13  'Some  pretend  to  be^  rich,  yet  have  nothing; 

Others  pretend  to  be''  poor,  yet  have  great  wealth. 
11  2^0ne  man  disperses  his  wealth,  yet  grows  rich; 

Another  withholds  too  much,  yet  comes  to  want,* 


Relative 
to  honor 

Relative 
to  knowl- 
edge 

Relative 
to  riRht- 
eousncBS 


Difficult 
to  retain 


Not  soul- 
eatisfying 

The  de- 
sirable 
mean 


False 
and  true 
attitude 
toward 
wealth 


1  28'  Lit.,  crooked  in  his  ways. 

'  22'  Lit.,  rather  to  be  chosen. 

'  22'  Or,  more  lit.,  faimr  is  belter. 

*  20'*  Lit.,  lips  of  knowledge. 

o  23'  This  line  i.s  uncertain  in  the  Heb.,  but  the  VSS.  suggest  the  reading  adopted. 

'  23'  Lit.,  make  winys  for  themselves,  and  so  in  the  Wisdom  of  Amenetnopet,  from  which  this 
and  the  preceding  proverb  are  derived  (cf.  Introd.,  p.  15).  In  the  next  Hue  tlie  Egyptian  proverb 
has  geese  where  the  Heb.  has  eagles.  Geese  were  not  as  highly  regarded  b.y  the  Hebrews  as  by  the 
Egyptians. 

"  16"  /.  e.,  share  wealth.  The  figure,  derived  from  warfare,  was  probably  intended  to  imply 
that  the  wealth  was  acquired  through  oppression  or  legal  injustice. 

I  30'.  »  The  archaic  pronoun  is  retained  because  the  words  are  addressed  to  the  Deity. 

y  30'  Lit.,  tear  off  for  7ne  the  food  of  my  portion,  i.  e.,  the  food  that  is  needful  for  me  and  my 
rightful  portion.  The  principle  underlying  this  noble  prayer  is  incorporated  in  the  prayer  that 
JeeuB  taught  his  disciples,  Give  us  this  day  our  daily  bread,  i.  e.,  that  bread  which  we  daily  need. 

»  13'  Ivit.,  make  themselves. 

■  11**  The  liberal  man  prospers;  the  miser  loses  the  best  things  of  life. 


77 


MAN 


In  a 
lawsuit 


Use  of 

the  lot 

Obliga- 
tions of 
an  oath 


Man  in  His  Legal  Relations 

§  39.    Legal  Procedure,  Pr.  18",  25"-'°,  18",  29** 

Pr.  18        '"The  first  to  speak"  is  right  in  his  plea; 
Then  comes  his  fellow''  and  tests  him. 

25  ^"What  your  eyes  have  seen 
^Report  not  hastily  in  public," 
For'*  what  will  you  do  in  the  end, 
When  your  neighbor  puts  you  to  shame  ? 
®Plead  your  case^  with  your  neighbor  himself. 
And  disclose  not  another's  secret, 
^°Lest  he  who  hears  it  revile  you. 
And  infamy  be  with  you  always.' 

18  '*The  lot  makes  quarrels  cease 
And  separates  the  mighty. « 

39  ^''He  who  is  partner  with  a  thief  hates  himself: 
He  hears  the  oath,  but  tells  nothing. 


Ifiipor- 
tance  of 
bearing 
true  tes- 
timony 


§  40.     Duties  of  Witnesses  and  Judges,  Pr.  2428-29,  2518,  Id^",  12'^  14",  19«,  21", 
17",  15",  18*,  1726,  2821,  242''-26 

Pr.  34        -*Be  not  a  witness  against  your  neighbor  without  cause, 
And  do  not*'  deceive  with  your  lips. 
23Say  not:  'I  will  do  to  him  as  he  did  to  me, 
I  will  pay  back  the  man  for  his  deed.' 
35  *^A  maul,  and  a  sword,  and  a  sharp  arrow 

Is  he  who  bears  false  witness  against  his  neighbor. 
19  ^*A  worthless  witness  mocks  at  judgment. 

And  the  mouth  of  the  wicked  swallows  iniquity. 

13  "He  who  speaks  truth  promotes  justice. 

But  a  false  witness  sets  forth  deceit. 

14  ^K\  reliable  witness  saves  lives, 

But  he  who  tells  lies  is  a  deceiver. 


Man  in  His  Legal  Relations. — Again  the  sound  good  sense  of  the  counsel  makes  it  surpris- 
ingly applicable  to  all  times  in  spite  of  changes  in  legal  forms. 

§  39  Observation  evidently  convinced  the  sages  that  it  was  best  to  settle  controversies  out  of 
court. 

•  18"  The  words,  to  speak,  or  others  of  similar  import,  are  implied  in  the  Heb.  but  not  ex- 

b  18"  I.  e.,  the  opposing  party.  An  unsound  argument  may  seem  very  convincing  before  the 
other  side  has  been  heard.  ,.      ,. 

»  25'  Lit.,  Go  not  forth  hastily  to  strive,  but  this  has  no  connection  wnth  the  preceding  hne,  and 
the  metre  demands  that  these  two  lines  be  taken  together.  The  above  reading,  requiring  only 
the  alteration  of  two  vowels  in  the  Heb.,  follows  the  Gk.  (cf.  Toy,  Pr.  462). 

d  25'  Heb.,  lest,  but  this  is  impossible  unless  something  has  dropped  out  after  it,  as  the  cur- 
rent translations  assume.  The  words  meaning  for  and  lest  might  be  confused  in  a  carelessly  writ- 
ten manuscript. 

•  25'  Lit.,  strive  your  strife. 

'  25"'  Lit.,  your  infamy  turn  not  away. 

«  IS'"  Casting  lots  is  a  crude  type  of  arbitration  (cp.  tossing  up  in  modern  sport). 

§  40  The  sages  duly  emphasize  the  ninth  commandment. 

i"  24"  So  Gk.     The  Heb.  is  in  the  form  of  a  question. 


78 


WITNESSES  AND  JUDGES 


19  'A  false  witness  shall  not  go  unpunished. 

Nor  shall  he  who  tells  lies  escape. 
HI  ^*A  false  witness  shall  perish, 

But  a  man  who  hears  shall  speak  forever.' 
17  ^A  wicked  man  takes  a  bribe  from  the  bosom' 

To  pervert  the  paths  of  justice. 
15  ^He  who  is  greedy  of  gain  brings  trouble  on  his  own  house; 

But  he  who  hates  bribes  shall  live. 
18  ^Partiality  to  the  wicked  is  not  good. 

Depriving  the  righteous  of  justice.'' 
17  ^^Also  to  punish  the  righteous  is  not  good. 

To  smite  the  noble  for  uprightness.' 
38  ^^To  show  partiality  is  not  good; 

For  a  piece  of  bread  a  man  may  do  wrong. 
34  ^■'The  man  who  says  to  the  wicked,  'You  are  right'; 

Nations  will  curse  him;  peoples  denounce  him; 
'^^But  it  will  be  well  with  those  who  reprove; 

The  blessing  of  prosperity  shall  rest  upon  them. 
^®He  kisses  the  lips 

Who  gives  an  honest  answer.™ 


A  judge 
to  show 
no  par- 
tiality 


§  41.     The  Object  of  Punishment,  Pr.  203",  IQia.  ^S  21" 

Pr.  30  ^"Stripes  that  wound  are  remedies  for  evil. 

And  strokes  in  the  innermost  parts  of  the  body."* 
19  ^'A  man  of  great  wrath  shall  bear  the  penalty, 
For  if  you  deliver  him,  you  must  do  it  again.° 
^Smite  a  mocker,  and  the  simple  man  will  learn  prudence. 
But  reprove  an  intelligent  man,  and  he  will  understand. p 
31  "By  the  punishment  of  the  mocker  the  simple  man  is  made  wise, 
But  by  instruction  the  wise  man  gains  knowledge.^ 


Remedy 
for  evil 


Effect 
depends 
on  in- 
telligence 


§  42.    Dangers  of  Suretyship,  Pr.  2226-2^,  lyts^  nis^  6'-^  20'« 

Pr.  33  26Be  not  one  of  those  who  pledge  themselves,  •■ 

Or  of  those  who  are  bondsmen  for  others'  debts; 

i  2158  This  is  a  literal  translation.     No  satisfying  explanation  of  the  line  has  been  offered. 

'  17"  /.  e.,  probably,  the  bosom  of  the  briber,  the  wicked  man  being  the  judge.  The  expres- 
sion,/rom  the  bosom,  refers  to  the  secrecy  with  which  the  bribe  is  oflered  and  accepted  (of.  21'*, §  44). 

''  18'  Lit.,  to  turn  aside  the  righteous  iti  judgment. 

'  17*  Or  is  contrary  to  justice. 

™  24*  /.  e.,  he  proves  himself  a  true  friend  who  reproves  an  offender. 

§41  The  sages  clearly  regard  punishment  as  redemptive  rather  than  vindictive  in  purpose 
Its  preventive  aspect  is  also  considered. 

D  20*1'  The  meaning  of  this  proverb  is  obscure  and  the  text  uncertain,  but  the  essential  thought 
appears  to  be  that  punishment,  to  be  effective,  must  be  severe. 

°  191*  Another  difficult  proverb.  No  explanation  or  reconstruction  of  the  text  can  be  con- 
fidently adopted.  The  most  obvious  interpretation  is  that  if  a  man  of  ungoverned  temper  is  de- 
livered from  the  consequences  of  his  acts,  ne  will  repeat  them  and  incur  the  same  penalty  again. 

p  19^  /.  e.,  a  word  to  the  wise  is  sufficient,  but  the  simple  require  an  object-lesson. 

1  21"  Cf.  note  on  the  preceding  proverb,  19^. 

$  42  The  worldly  prudence  advocated  here  and  elsewhere  in  the  Wisdom  Literature,  though 
far  from  the  spirit  of  Mt.  5*"-*',  is  not  so  far  from  the  approved  practice  of  the  modern  world. 

r  22»    17"  Lit.,  strikers)  hands. 

79 


Brings 
personal 
loss  and 
distress 


MAN 

^^f  j'ou  have  notliing  witli  whicli  to  pay. 
Why  should  your  bed  he  taken  from  under  you  ? 

17  '^A  man  has  no  intelHgence  who  pledges  himself  "^ 

And  becomes  surety  in  the  presence  of  his  neighbor. 

11  ^^He  who  is  bondsman  for  another"  will  suffer, 
But  he  who  hates  suretyship  is  safe. 


Puts  a 
man 

under  the 
power  of 
another 


6  'My  son,  if  you  have  become  bondsman  for  your  neighbor. 

If  you  have  pledged  yourself  for  another, 
^Have  snared  yourself  with  your  lips,* 

Trapped  yourself  by  your  spoken  words, 
^Then  do  this,  my  son,  and  be  free, 

For  you  are  in  your  neighbor's  power: 

Go,  humble  yourself," 

And  importune  your  neighbor. 
^Give  no  sleep  to  your  eyes. 

Nor  slumber  to  your  eyelids. 
'Free  yourself  as  a  gazelle  from  the  trap;^ 

And  as  a  bird  from  the  hand  of  the  hunter. 


Destroys 
his  busi- 
ness 
standing 


30  '"^Take  his  garment  who  is"^  bondsman  for  a  stranger. 
And  hold  him  in  pledge  who  is  bondsman^  for  others. ^ 


Subject 
to  the 
Lord 

Princi- 
ples that 
should 

guide 
im 


G 

Man  in  His  Political  Relations 

§  43.     The  Character  and  Rule  of  the  King,  Pr.  21S  16'2,  17",  28i«. «,  2028,  252, 
W,  20',  29'S  31''  ^'  8.  9,  253-'>,  lO'^,  20^,  IG'^^  '^-  ",  14^5,  2S'S  29^.  ".  4,  20",  25" 

Pr.  21   'A  king's  heart  in  the  hand  of  the  Lord  is  like  watercourses: 
He  turns  it  wherever  he  will.  ^ 
16  '^It  is  a  shame  for  rulers  to  do  wrong; 

For  a  throne  is  established  by  doing  right. 
17  'Proud  speech*^  is  not  becoming  to  a  fool. 
Still  less  is  falsehood''  to  a  prince. 

r  22M,  1718  Lit.,  strike  (s)  hands. 

'  IV"  Heb.,  stranger ;  i.  e.,  either  a  member  of  another  chin  or  family  or  a  foreigner. 

*  6^  So  Gk.  Through  a  scribal  error  the  Ileb.  has  the  phrase,  by  the  words  of  your  mouth, 
which  recurs  at  the  end  of  the  vs. 

"  63  So  Heb.,  though  the  meaning  is  doubtful.  Gk.,  supported  by  the  context,  do  not  be 
alack. 

'  65  So  Gk.,  Syr.,  and  Targ.     Heb.,  hand. 

"  20"  Lit.,  for  he  is. 

I  20"  The  words,  v;ho  is  bondsman,  arc  not  repeated  in  the  Heb. 

y  20"  Lit.,  strangers,  or  (Heb.  margin)  a  strange  woman. 

Man  in  His  Political  Relations. — While  the  wise  a.sinimed  a  monarchical  form  of  govern- 
ment, their  sayings  apply  with  almost  equjil  force  to  democratic  governments. 

§  43  There  is  no  revolutionary  doctrine  in  the  political  ideas  of  the  sages,  unless  it  be  involved 
in  their  insistence  (characteri,stic  of  the  Hebrew  spirit)  upon  the  moral  responsibility  of  rulers. 

•  21'  /.  e.,  it  is  as  thoroughly  under  control  us  the  water  in  an  irrigation  canal. 
''  17'  Lit.,  a  lip  of  superiority  (7). 

"  17'  Lit.,  a  lip  of  falsehood. 

80 


THE  KING 


38  '®A  prince  without  insight  is  a  great  oppressor. 

But  one  who  hates  greed'^  will  prolong  his  days, 
^For  the  transgression  of  a  land  its  princes  are  many. 

But  with  intelligent  men°  who  know  the  right  it  will  endure.' 
30  ^^Mercy  and  truth  preserve  the  king. 

And  he  upholds  his  throne  l)y  mercy. 
35  -The  glory  of  God  is  concealing  something; 

The  glory  of  kings  is  searching  out  something. 
16  ^"A  divine  sentence  is  on  the  lips  of  the  king; 

His  mouth  does  not  transgress  in  giving  judgment. 
30  *A  king  who  sits  on  the  throne  of  judgment 

Scatters^  all  evil  with  his  eyes. 

39  "The  ruler  who  faithfully  judges  the  poor, — 

His  throne  shall  be  established  forever. 


As  judge 


31  *It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings  to  drink  wine.'' 
Nor  for  princes  to  say,  *AVhere  is  strong  drink  ?' 
^Lest  they  drink,  and  forget  the  law. 
And  fail  to  give  justice  to  the  afflicted. 

^Open  your  mouth  for  the  dumb; 

Uphold  the  rights  of  the  suffering;' 
"Open  your  mouth,  and  judge  justly; 

Give  justice  to  the  poor  and  needy. 

35  ^The  heavens  are  high,'  and  the  earth  is  deep,' 
But  the  mind  of  a  king''  is  unsearchable. 


Sobriety 


Cham- 
pionship 
of  the 
poor 


His  plans 
secret 


^Take  away  the  dross  from  the  silver. 
And  out  comes  a  vessel  for  the  silversmith; 

^Take  away  the  wicked  from  the  king. 
And  his  throne  will  be  established  in  righteousness. 


His  coun- 
sellors 


19  ^-The  wrath  of  a  king  is  like  the  roaring  of  a  lion. 
But  his  favor  is  like  dew  on  the  grass. 

30  ^The  dread  of  a  khig  is  like  the  roaring  of  a  lion; 
He  who  quarrels'  with  him  wrongs  himself. 

16  ^^In  the  light  of  the  king's  countenance  is  life, 
And  his  favor  is  like  a  rain-cloud  of  Spring."" 


His  favor 
or  wrath 


'^  28"  Lit.,  unjust  oain ;  i.  e.,  exploiting  his  subjects. 

"  28'  Lit.,  Man  (in  the  generic  sense). 

'  282  Xhis  line  is  hopelessly  ambiguous.  Whatever  the  exact  meaning,  it  apparently  refers 
to  the  dependence  of  national  stability  upon  intelligence  and  knowledge  in  the  people  (or  rulers). 
The  connection  between  the  two  lines  is  not  clear. 

«  20*  Or  winnows. 

ti  31*  The  text  of  this  verse  is  much  disputed — particularly  the  proper  name  and  the  repetition. 

1  31'  Slightly  emending  the  Heb.,  lit.,  sons  of  passing  by  (or  away). 

>  25'  Lit.,  for  height,  for  depth. 

k  25»  Lit.,  kings. 

'  20'  Heb.,  is  angry  with  him;  Gk.,  angers  him. 

"  16"  Lit.,  a  cloud  of  the  latter  rain;  i.  e.,  a  cloud  bringing  the  welcome  Spring  rain,  upon  which 
the  growth  of  the  crops  depended. 

81 


MAN 


Effects 
of  his 
niie 


"The  wrath  of  a  king  is  hke  messengers  of  death. 

And  a  wise  man  will  appease  it. 
"Righteous  lips  are  the  delight  of  a  king, 
And  he  loves  him  who  speaks  what  is  right. 
14  '^The  king's  favor  is  shown  to  a  servant  who  acts  wisely, 

But  his  anger  to  one  who  acts  shamefully. 
28  '^\  roaring  lion  and  a  ranging  bear 

Is  a  wicked  ruler  over  a  poor  people. 
29  ^When  the  righteous  rule,"  the  people  rejoice, 
But  when  wicked  men  govern,  the  people  sigh. 
^-If  a  ruler  listens  to  falsehood, 
All  of  his  courtiers  are  wicked. 
*A  ruler  by  justice  establishes  a  land; 
But  he  who  exacts  gifts  ruins  it. 
20  -^A  wise  king  winnows  the  wicked 
And  runs  the  wheel"  over  them. 
25  ''Like  the  cold  of  snow  in  the  time^  of  harvest 
Is  a  faithful  messenger  to  those  who  send  him."J 


Impor- 
tance of 
the 
people 

Bearing 
in  the 
presence 
of  rulers 


Forbear- 
ance 
before  a 
ruler 


§  44.     Duties  of  the  People,  Pr.  1428,  23^-^,  25«-  "•  l^  2i^^-  '",  17",  13'^  IS'*,  2V*, 
178,  298,  1P».  "•  '\  14" 

Pr.  14  2^In  a  multitude  of  people  lies  the  glory  of  a  king. 

But  in  a  lack  of  subjects'  lies  a  prince's  destruction. 
23  'When  you  sit  down  to  eat  with  a  ruler, 
Consider  well  who^  is  before  you, 
^And  put*  a  knife  to  your  tlu-oat. 
If  you  have  a  large  appetite." 
'Do  not  desire  his  dainties, — 
They  are  deceitful  food. 
25  ^Claim  not  honor  in  a  ruler's  presence. 
And  stand  not  in  the  place  of  great  men; 
Tor  it  is  better  that  you  be  told,  '  Come  up  here,' 
Than  that  you  should  be  humbled  before  the  prince.' 
^^By  forbearance  a  ruler  is  persuaded. 
And  a  soft  tongue  will  break  a  bone. 

"  29'  Hcb.,  increase.  The  above  reading  requires  only  a  slight  emendation  and  improves  the 
parallelism.     But  cf.  vs.  '«  (§58)  and  note. 

"  20^  Referring  to  the  primitive  method  of  threshing  employed  by  the  Hebrews. 

p  25"  Lit.,  da?/,  but  it  is  not  unlikely  that  the  original  text  read  heat  (so  Gk.  and  Syr.).  The 
two  words  might  easily  be  confused  in  a  manuscript. 

1  25"  Heb.  has  a  third  line:  he  refreshes  his  master's  smil.  This  is  probably  a  gloss,  i.  e.,  a 
scribe's  explanatory  note,  written  on  the  margin  and  in  sub.sequent  copies  incorporated  into  the 
text. 

§  44  Nowhere  is  the  non-revolutionary  character  of  the  sages'  teaching  more  strikingly  ex- 
hibited than  in  this  section. 

'  14"  Lit.,  people,  but  the  word  is  not  the  same  as  that  used  in  the  preceding  line. 

"  23'  Or  what.  It  is  not  quite  clear  whether  Heb.  in  these  verses  refers  to  respectful  beha- 
vior or  caution  against  poisoning,  but  most  commentators  prefer  the  former  alternative,  and  the 
parallel  with  the  Wisdom  of  Amenemopel  (cf.  Introd.,  p.  15)  favors  it. 

'  23'  Or  you  will  put. 

"  23'  Lit.,  if  you  are  the  owner  of  an  appetite. 

"  25'  Cf.  Lk.  14'-".    The  remainder  of  the  vs.  belongs  with  ve.  '  (cf.  i  39). 

82 


THE  PEOPLE 

24  ^'Fear  the  Lord,  my  son,  and  the  king; 

Do  not  associate*  with  those  who  change,* 
^^For  their  calamity  shall  rise  suddenly. 
And  who  knows  the  end  of  their  years  ?y 

17  "A  rebel"  seeks  only  evil. 

But  a  cruel  messenger''  shall  be  sent  against  him. 

13  "A  wicked  messenger  falls  into  mischief, 

But  a  trustworthy  envoy  is  health. 

18  ^®A  man's  gift  makes  room  for  him 

And  brings  him  before  great  men, 
21  "A  gift  in  secret  averts  anger, 

And  a  present  in  the  bosom  strong  wrath. 
17  *A  gift  is  a  precious  stone''  in  the  eyes  of  its  owner:' 

"Wherever  if^  turns,  if^  prospers. 

29  ^Scornful  men  kindle  discord  in  a  city. 

But  wise  men  turn  aside  wrath. 
11  ^''When  the  righteous  prosper  the  city  rejoices. 
But  when  the  wicked  perish  there  is  shouting. 
"By  the  blessing  of  the  upright  a  city  is  exalted. 

But  by  the  counsel  of  the  wicked  it  is  overthrown. 
"Where  there  is  no  wise  guidance  a  people  falls, 
But  in  much  counsel  there  is  safety. 

14  ^Righteousness  exalts  a  nation. 

But  sin  is  the  disgrace  of  peoples. 

// 

Man's  Duty  to  Animals 

§  45.    Consideration  for  Brute  Beasts,  Pr.  12^" 

Pr.  12  ^"A  just  man  regards  the  life  of*  his  beast 
But  the  heart**  of  the  wicked  is  cruel. 


Loyalty 
to  the 
existing 
govern- 
ment 


The  dip- 
lomatic 
use  of  a 
gift 


What 

citizens 

confer 

upon 

their 

country 


"  24''  Lit.,  mix  yourself. 

^  24"  Slightly  correcting  the  Heb.  The  reference  is  not  entirely  clear.  Revolutionists  are 
perhaps  in  the  niind  of  the  sage.  Cf.  Rom.  13'.  The  Gk.,  following  a  variant  and  possibly  original 
text,  reads,  Do  not  disobey  either  of  them.  If  this  be  followed,  the  possessivea  in  "  must  be  regarded 
as  equivalent  to  subjects,  so  that  the  vs.  may  be  translated: 

22  For  the  ruin  they  bring  is  sudden, 

And  the  destruction  they  send  who  can  see  ? 

y  2422  Or  of  them  both,  but  this  has  no  meaning  in  the  context,  unless  the  reading  of  vs.  '•  noted 
above  be  adopted. 

•  17"  Lit.,  rebellion. 

•  17"  Or  angel. 

b  17'  Or  (po.tsibly)  a  lucky  stone. 

"  17'  Probably  the  giver  (i.  e.,  one  who  has  something  to  give)  is  meant  rather  than  the 
recipient  of  a  gift. 

d  17»  Or  he. 

Man's  Duty  to  Animals. — In  spite  of  the  great  apo.'^tlo's  scornful  question  (I  Cor.  9'),  Israel's 
sages  and  lawgivers  were  rightly  concerned  for  man's  dumb  servants. 

§  45  Here,  as  in  the  philanthropic  laws  of  Dt.  (Vol.  IV),  are  laid  the  foundations  of  the  modern 
humanitarian  movement. 

»  12'"  Lit.,  knows  the  sovl  of.  The  Heb.  word  indicates  not  only  the  life  but  also  the  well- 
being  and  comfort  of  the  animal. 

b  12'"  This  word  is  often  translated,  lender  mercies.  It  means  lit.,  bowels,  regarded  as  the  seat 
of  the  kindly  emotions. 


83 


MAN 


In 
sleeping 


lu  eating 


In 
driniung 


Man's  Duty  to  Himself 

§  46.     Temperance,  Pr.  20",  251^,  27^  21",  20',  23"-3S  18",  14',  12",  20",  18", 
292",  15",  17-8-  ",  13',  2P',  10",  4" 

Pr.  20  '^Love  not  sleep,  lest  you  come  to  poverty; 
Open  your  eyes  and  you  shall  have  plenty. 

25  '"If  you  find  honey,  eat  what  is  sufficient. 

That  you  may  not  be  surfeited  and  vomit  it  up. 
27  "One  who  is  full  refuses  honeycomb. 

But  to  the  hungry  every  bitter  thing  is  sweet. 

21  '"He  who  loves  pleasure  shall  come  to  want. 

And  he  who  loves  wine  and  oil  shall  not  be  rich. 
20  'Wine  is  a  mocker,  strong  drink  is  turbulent, 

And  whoever  is  misled"  by  it  is  not  wise. 
33  29Who  cries,b  'Woe?'   Who,  'Alas?' 

Who  has  contentions  ?     Who  complains  ? 

Who  has  wounds  without  cause  ? 

Who  has  redness  of  eyes  ? 
^"They  who  linger  long  over  wine. 

They  who  go  in  to  taste  mixed  wine. 
^'So  look  not  upon  the  wine  when  it  is  red. 

When  it  sparkles"  in  the  cup,** 
^^At  last  it  bites  like  a  snake. 

And  stings  like  an  adder. 
^^Tlien  you  will  see  strange  things. 

And  your  mind  utter  distorted  ideas. 
^You  will  be  like  one  sleeping  at  sea,^ 

Like  one  asleep  in  a  great  storm.' 
^^'I  have  been  struck,  but  I  feel  no  pain; 

I  have  been  beaten,  but  I  am  not  conscious  of  it. 

When  shall  I  awake  from  my  wine  ?'' 

I  will  seek  it  yet  again.' 

Man's  Duty  to  Himself. — In  their  interest  in  the  simplest  details  of  personal  life  the  saRes 
were  forerunners  of  the  rabbis  whose  teachings  are  found  in  the  Talmud,  but  the  hair-splitting 
casuistry  of  the  rabbis  is  alien  to  the  spirit  of  the  wise. 

§  46  Wine  was  commonly  used  as  food  by  the  Israelites,  especially  in  connection  with  their 
religious  feasts,  cf.  Dt.  H^^.  The  Nazirites,  the  Rcchabites,  and,  in  later  times,  the  priests  were 
under  obligation  to  refrain  from  it,  because  it  was  associated  with  the  corrupt  Canaanite  ci\nliza- 
tion.  The  evils  of  intemperance  were  denounced  by  prophets  hke  Isaiah,  but  the  sages  were  the 
first  to  point  out  in  detail  its  malign  effects  upon  the  individual. 

«  20'   Lit,,  errs. 

*=  23"  Lit.,  who  has.  The  sage  here  graphically  reproduces  the  crazed  exclamations  of  those 
who  engage  in  drunken  brawls. 

"=23^'  Lit.,  gives  Us  eye;  i.  e.,  .sparkles  or  gleams. 

<i  23"  Heb.  adds,  it  goes  straight ;  i.  e.,  glides  down  smoothly.  This  ia  probably  a  later  scribal 
comment  or  a  fragment  of  an  original  couplet.     Cf.  Sg.  of  Sgs.,  7'. 

•  23"  Lit.,  in  the  midst  of  the  sea;  i.  e.,  in  a  boat  at  sea. 

I  23**  The  exact  meaning  of  the  Heb.  is  unknown.     The  Gk.  is  followed  in  correcting  the  Heb. 

«  23"  Supplying  the  words  required  by  the  metre  and  the  allusion  in  the  second  line. 

84. 


TEIVIPERANCE 

18  ^^Life  and  death  are  in  the  power  of  the  tongue;  In  the 

They  who  are  fond  of  using  it  must  eat  its  fruit.  worda 

14  'In  the  mouth  of  fools  is  a  sprig  of  pride,'' 

But  the  hps  of  the  wise  shall  preserve  them. 
12  ^^By  the  sin  of  his  lips  a  wicked  man  is  ensnared,' 
But  a  righteous  man  escapes  trouble. 

30  ^^It  is  a  snare  to  a  man  rashly  to  saj",  'It  is  holy,'' 

And  after  vows  to  make  inquiry. 
18  ^'He  who  answers  before  he  hears 

Covers  himself  with  confusion. 
39  ^''Do  you  see  a  man  who  speaks  before  he  thinks  ? 

There  is  more  hope  for  a  fool  than  for  him. 

15  '"A  man  has  joy  from  the  utterance''  of  his  mouth. 

And  a  word  in  due  season,  how  good  it  is ! 
17  ^^Even  a  fool,  if  he  keeps  still,  is  considered  wise; 
Prudent,  if  he  keeps  his  lips  shut. 
^He  who  is  sparing  of  his  words  has  knowledge. 
And  he  who  has  a  cool  spirit  is  a  man  of  sense. 

13  ^He  who  guards  his  mouth  preserves  his  life. 

But  he  who  opens  wide  his  lips — it  is  his  ruin. 

31  ^^He  who  guards  his  mouth  and  tongue 

Guards  himself  against  trouble. 
10  ''In  much  talk'  transgression  is  not  lacking. 
But  he  who  controls  his  lips  acts  wisely.™ 
4  ^Banish  from  you  crooked  speech. 
And  put  deception  far  from  your  lips. 

§  47.     Self-restraint,  Pr.  25=^  14",  29",  19",  14^9,  IG^^,  29^,  3P,  23^'-^\  22'^  302«, 

5'-",  620-35,  71-27 

Pr.  35  ^^A  man  without  self-control  . 

Is  a  ruined  city  whose  wall  is  broken.  trolUnK 

14  "The  quick-tempered  man  acts  foolishly,  temper 

And  a  malicious  plotter  is  hated. 
39  "A  fool  gives  vent  to  his  wrath. 

But  a  wise  man  restrains"  his  anger." 

'■  14'  I.  e.,  a  shoot  sprouting  from  the  mouth  of  fools.  The  Heb.  word  is  used  elsewhere  only 
in  Is.  11>. 

'  12"  So  Gk.  Heb.,  is  an  evil  snare.  The  Gk.  adds  what  may  be  an  original  proverb  that 
has  been  lost  from  the  Heb.: 

He  whose  looks  are  mild  will  be  pitied, 

He  who  enters  into  litigation  in  the  gates  will  bring  trouble  on  souls. 
Probably  the  last  line  originally  read,  on  himself. 

i  202'  When  a  Hebrew  declared  a  thing  to  be  holy  or  consecrated,  it  belonged  to  Jehovah 
and  could  never  be  claimed  again  by  him.  The  proverb  guards  against  rash  devotion  and  later 
subterfuges  to  recover  the  possession. 

k  15^  Lit.,  answer.     I.  e.,  what  a  man  says  determines  his  success  and  therefore  happiness. 

'  10"  Lit.,  a  multitude  of  words. 

■=  10"  Cf.  Sayings  of  the  Fathers,  3",  Silence  is  a  hedge  about  wisdom. 

§  47  The  importance  attached  by  the  sages  to  the  control  of  the  temper  and  of  sexual  passion 
is  evinced  by  the  number  and  elaboration  of  the  proverbs  devoted  to  these  matters. 

o  29"  So  Gk.     Heb.  is  corrupt. 

«  29^'  Following  a  slightly  revised  Heb.  text  that  is  strongly  supported  by  the  context.  3 

85 


MAN 

19  ^'A  man's  wisdom  makes  him  patient. 

It  is  his  glory  to  overlook  faults. 
14  ^^he  patient  man  shows  great  wisdom, 

But  the  quick-tempered  man  acts  like  a  fool ! 
16  '^He  who  is  patient  is  better  than  a  warrior, 

And  he  who  rules  his  temper  than  he  who  takes  a  city. 

The  29  'He  who  loves  wisdom  rejoices  his  father, 

PMsi(«8  ^^^  ^^^  ^^'^^^  associates  with  harlots  wastes  his  wealth. 

31  'Give  not  your  strength  to  women. 

Nor  your  morals  to  those  who  slay  kings. p 
23  -•'My  son,  give  me  your  attention,** 

And  pay  careful  heed'  to  my  guidance. 
'"For  a  harlot  is  a  deep  pit. 

And  an  adulteress^  a  narrow  well. 
'^^She  lies  in  wait  as  a  robber. 
And  increases  the  faithless  among  men.* 
22  "The  mouth  of  an  adulteress  is  a  deep  pit; 

He  who  is  abhorred  of  the  Lord  shall  fall  in  it. 
30  ""I'his  is  the  way  of  an  adulteress: 
She  eats  and  wipes  her  mouth. 
And  says,  *I  have  done  no  wrong.' 
5  ^My  son,  give  heed  to  my  wisdom," 
Lend  your  ear  to  my  understanding, " 
^That  discretion  may  watch  over  you,^ 
And  the  knowledge  of  your  lips  may  keep  you." 
^For  the  lips  of  a  harlot  drop  honey. 
And  her  speech*  is  smoother  than  oil, 
*But  at  the  lasty  she  is  bitter  as  wormwood. 
Sharp  as  a  two-edged  sword. 
^Her  feet  lead  down  to  death, 
And  her  steps  reach"  the  abode  of  the  dead. 
*She  does  not  make  level  the  path  of  life:" 
Her  paths  are  unstable,  though  she  knows  it  not. 
'Now  therefore,  my  son,''  give  heed, 
And  do  not  depart  from  my  words. 

p  31'  Slightly  correcting  the  Heb. 

1  23"  Lit.,  heart,  jnind;  i.  e.,  attention. 

'  23»  So  the  VSS.     Heb.,  take  delight  in. 

•  23"  Lit.,  etranye  woman;  i.  e.,  one  belonging  to  another  clan  or  family  and  therefore  an 
adulteress;  cf.  ?'•  ",  where  this  relation  is  made  very  clear. 

t  23"  /.  c,  those  who  yield  to  her  attractions  and  are  faithless  to  their  marital  obligations. 
»  5'  Or  to  wisdom  and  to  understanding.     The  wise  nowhere  else  claim  that  they  themselves 
epeak  wisdom  or  understanding,  but  only  that  they  are  able  to  develop  those  qualities  in  others. 
»  5'  The  text  is  defective.     Over  you  is  impUed,  but  not  found  in  the  Heb.     Cf.  2". 

*  5'  Following  suggestions  contained  in  the  Gk.  in  restoring  the  sense  required  by  the  con- 
text. Heb.,  that  your  lips  may  keep  knowledge,  but  this  makes  little  sense.  Toy  restores,  That 
knowledge  may  keep  thee  (Pr.  101). 

*  5'  Lit.,  palate. 

>  .5<  Lit.,  her  last. 

»  5'  hit.,  take  hold  on  (the  path). 

•  .")»  The  contrast  is  with  4».     The  VSS.  supply  the  negative  required  instead  of  the  Heb.,  letl. 
*>  5'  So  Gk.  and  Lat.  and  the  parallels  iu  ^'-  20.     Heb.,  sons. 

86 


SELF-RESTRAINT 

^Keep  the  course  of  your  life  far  from  her. 

And  go  not  near  the  door  of  her  house; 
'Lest  you  give  your  honor"  to  others. 

And  the  toil  of  your  years'*  to  the  cruel ;° 
'°Lest  strangers  enjoy  your  wealth, 

And  your  labors  pass  to  an  alien; 
^^Lest  you  groan  when  your  end  shall  come, 

When  your  flesh  and  body  are  consumed, 
*^And  say,  '  Alas !   I  hated  instruction. 

And  my  mind  has  despised  reproof; 
*^I  have  disregarded  the  voice  of  my  teachers. 

Nor  given  heed  to  my  instructors  ! 
"I  was  nearly  overwhelmed  by  calamity^ 

In  the  congregation  and  the  assembly.' 

6  '^"My  son,  keep  your  father's  precept. 

And  reject  not  your  mother's  teaching. 
^^Bind  them  continually  upon  your  heart. 

Tie  them  about  your  neck, 
^For  their  precept  is  a  lamp,^  and  their  teaching  is  light; 

Reproofs  and  instruction*^  are  the  way  of  life. 
^When  you  walk,  wisdom'  will  lead  you; 

When  you  lie  down,  she  will  watch  over  you. 

And  when  you  awake,  she  will  talk  with  you, 
^■•To  keep  you  from  the  evil  woman, 

And  from  the  wiles  of  the  stranger's  tongue. 
^Lust  not  after  her  beauty  in  your  heart; 

Let  her  not  capture  you  with  her  glances,' 
^Tor  a  harlot  seeks  only  a  morsel,'' 

But  the  adulteress  hunts  precious  life. 
^Can  a  man  take  fire  in  his  bosom 

And  his  clothes  not  be  burned  ? 
^^Or  can  one  walk  on  hot  coals 

And  his  feet  not  be  scorched  ? 
''So  with  him  who  goes  in  to  his  neighbor's  wife; 

Whoever  touches  her  shall  not  go  unpunished. 

«  5'  Gk.,  life.     Syr.  and  Targ.,  wealth. 

<l  5'  Lit.,  and  your  years. 

•5'  Targ.,  aliens;  possibly  this  reading  is  original. 

» 5"  Lit.,  in  all  evil;  i.  e.,  had  experienced  all  that  calamity  could  bring. 

g  623  This  vs.  is  obviou.sly  the  immediate  sequel  of  ^i.  Vs.  zi,  on  the  other  hand,  is  the  more 
obvious  introduction  to  ^*,  for  wisdom,  which  is  the  implied  antecedent  in  -',  is  what  keeps  the 
inexperienced  from  the  temptations  of  the  evil  woman. 

•>  623  So  Gk.,  Syr.,  and  Targ.  Heb.,  reproofs  of  instruction  (one  MS.  reads,  reproof  of  in- 
struction). 

i  622  Supplying  the  subject,  which  is  not  expressed  in  the  Heb.,  though  suggested  by  the  form 
of  the  verb  (lit.,  she  will  lead  you). 

'  6"  Lit.,  eyelids. 

^  6"  Following  the  acute  suggestion  of  Toy  (Pr.  136,  137)  in  emending  the  corrupt  Heb. 
The  VSS.  read,  for  the  price  of  a  harlot  is  a  loaf  of  bread ;  i.  c,  prostitution  is  less  costly  and  dan- 
peroua  than  adultery.  Of  course,  if  this  be  the  correct  interpretation,  the  sage  is  not  recommend- 
ing prostitution  but  sounding  an  earnest,  emphatic  warning  against  adultery. 

87 


MAN 

'"Do  not'  men  despise  a  thief,  if  he  steal 

To  satisfy  his  appetite  when  he  is  hungry  f 
''And  if  he  is  caught  he  must  restore  sevenfold, 

He  must  give  all  the  wealth  of  his  house. 
^He  who  commits  adultery  is  devoid  of  sense. 

He  destroys  himself  who  does  so. 
^Wounds  and  dishonor  shall  he  receive. 

And  his  disgrace  shall  not  he  wiped  away. 
^For  jealousy  makes  a  man  furious,"" 

And  he  will  have  no  pity  in  the  day  of  vengeance. 
'^He  will  consider  no  satisfaction," 

Nor  be  content,  though  you  give  many  gifts. 


7  'My  son,  keep  my  words. 

And  lay  up  my  precepts  with  you. 
^Kcep  my  precepts  and  live. 

And  my  teaching  as  the  apple  of  your  eye." 
^Bind  them  on  your  fingers. 

Write  them  on  the  tablet  of  your  mind. 
^Say  to  Wisdom,  *You  are  my  sister,' 

And  call  Understanding  your  friend, p 
^That  they  may  keep  you  from  another's  wife. 

From  the  adulteress,  with  her  enticing  words. 
®For  at  the  window  of  my  house 

I  looked  out  through  my  lattice, 
'And  I  sawi  and  discerned  among  the  youths 

A  young  man  devoid  of  understanding 
^Passing  along  the  street  near  her  corner. 

And  he  was  walking  on  the  way  to  her  house 
*In  the  twilight,  at  the  close  of  daj',"" 

In  the  depth ^  of  the  night  and  the  darkness. 
^"And,  behold,  a  woman  comes  to  meet  him. 

Attired  as  a  harlot*  and  with  secretive  mind." 
^'She  is  restless  and  wilful;^ 

Her  feet  abide  not  in  her  house: 


'  e"  This  vs.  is  best  taken  as  a  question,  following  certain  MSS.  It  is  not  at  .ill  probabia 
that  the  wise  would  in  any  case  condone  a  theft. 

"  6"  Lit.,  is  the  fury  of  a  man. 

"  e'^  Lit.,  ransom,  but  this  has  not  the  same  connotation  as  the  Heb.  word,  which  indicates 
anything  accepted  as  a  substitute  for  punishment  or  vengeance. 

°  72  I.  e.,  the  pupil,  standing  for  the  eye,  a  man's  most  delicate  and  precious  possession.  Cf. 
2020,  Dt.  32i»,  I'.s.  173. 

i>7*  Lit.,  k-ijifwoman,  but  the  word  "involves  the  idea  of  intimate  friendship"  (Toy,  Pr.  145). 

1  7'  The  Heb.  has  been  supplemented  by  a  parallel  phrase,  among  the  inexperienced,  which 
anticipates  the  seconrl  line  of  the  couplet. 

'  7*  Lit.,  evening  of  the  day. 

•  7'  Lit.,  in  the  pupil ;  i.  e.,  middle  or  depth. 

'7'°  Gk.,  v'ith  the  appearance  of  a  harlot. 

"  7'°  Lit.,  guarded  of  mind. 

»  7"  Or,  revising  the  Ileb.  according  to  Sg.  of  Sgs.,  3'-  •,  a  gadabout, 

88 


SELF-RESTRAINT 

"Now  she  is  in  the  street,  now  in  the  open  places. 

And  lies  in  wait  at  every  corner. 
^'So  she  seizes  him  and  kisses  him, 

With  an  impudent  face  she  says  to  him: 
"'I  vowed"'  siicrifices  of  peace  offerings; 

To-day  I  have  paid  my  vows.^ 
^^o  I  came  out  to  meet  you. 

Eagerly  to  seek  you,  and  I  have  found  you. 
^®I  have  spread  my  couch  with  tapestries. 

With  striped  cloths  of  Egyptian  yarn; 
^l  have  sprinkled  my  bed  with  myrrh. 

With  aloes  and  cinnamon. 
^^Come,  let  us  take  our  fill  of  love  until  morning; 

Let  us  enjoy  each  other's  love.^ 
''For  my  husband  is  not  at  home; 

He  has  gone  on  a  long  journey; 
^'^He  has  taken  a  bag  of  money  with  him ; 

He  will  come  home  at  the  full  moon.'^ 
^^Vith  her  fair  speech  she  makes  him  yield; 

With  the  blandishment  of  her  lips  she  compels  him. 
'^Enticed,''  he  goes  after  her 

Like  an  ox  that  goes  to  the  slaughter. 

Like  a  dog  led  into  bonds,'' 
^Until  an  arrow  pierces  his  liver, — " 

Like  a  bird  rushing  into  a  net. 

Not  knowing  it  is  spread  for*^  his  life. 
'"So  now,  my  son,^  listen  to  me. 

And  pay  attention  to  what  I  say. 
^^Do  not  let  your  mind  turn  to  her  ways; 

Do  not  go  astray  m  her  paths. 
^®For  many  are  the  wounded  whom  she  made  fall. 

And  a  mighty  host  are  all  those  slain  by  her. 
2^In  her  house  there  are  ways  to  Sheol,* 

Going  down  to  the  chambers  of  death. 


"7"  Lit.,  upon  me  (were),  a  common  expression  for  wiiat  ia  obligatory  or  incumbent  upon 
a  person. 

^  7"  The  inference  seems  to  be  that  the  sacrificial  feast  is  just  ready  and  she  seeks  guests  to 
share  it  with  her.  The  flesh  of  the  votive  oSering  had  to  be  eaten  on  the  day  it  was  sacrificed 
(Lev.  7"). 

y  7"  Ijt.,  enjoy  ourselves  in  love. 

■  7">  I.  «.,  a  week  or  two  hence,  to  attend  the  full-moon  feast.  Vs.  '  indicates  that  the  imagi- 
nary scene  described  above  took  place  early  in  the  month,  or  at  least  when  the  moon  was  not 
present  to  light  the  heavens. 

»  7''  So  Gk.     Through  a  slight  scribal  error  the  Heb.  reads  suddenly. 

b723  The  Heb.  is  hopelessly  corrupt.  Gk.,  Syr.,  and  Targ.,  supported  by  the  context,  read, 
Like  a  dog  to  bonds.  A  slight  correction  of  the  remaining  Heb.  word  gives  the  verb  required  by 
the  context. 

•  7^  This  line  must  evidently  be  restored  to  its  logical  position,  as  above. 
"J  7^  Lit.,  18  aoainst :  i.  e.,  it  was  spread  for  the  purpose  of  taking  his  life. 

•  7"  So  Gk.  and  the  parallels. 

'  7"  Lit.,  her  house  is  ways  to  Sheol ;  i.  e.,  there  are  many  ways  in  her  house  that  lead  to  death. 

89 


MAN 

§  48.     Attitude  Toward  Temptation,  Pr.  28^\  27",  14",  21"  4»-*',  2A^-\  17",  1»», 

414-17^  23«-8,  17S  25»« 
To  Pr.  28  "Happy  is  the  man  who  is  ever  on  his  guard, 

*^      *'  But  he  who  is  obdurate  falls  into  misfortune. 

27  '-A  prudent  man  sees  evil  and  hides. 
Simpletons  go  on  and  are  punished. 
14  ^®A  wise  man  fears  and  avoids  misfortune. 
But  the  fool  is  arrogant  and  confident.^ 
21  ^'A  wicked  man  hardens  his  face. 

But  an  upright  man  considers*"  his  ways. 
4  ^^Let  your  eyes  look  right  ahead. 

And  let  your  gaze  be  straight  before  you. 
^"Let  the  path  for  your  feet  be  level,' 

And  let  all  your  ways  be  stable. 
*'Turn  not  to  right  nor  to  left. 
Keep  your  foot  far  from  evil. 
To  shun  24  ^Do  not  envy  wicked  men, 

evil  men  j^^r  desire  to  be  with  them, 

^For  their  minds  meditate  on  violence. 
And  their  lips  talk  of  mischief. 
17  "The  beginning  of  strife  is  as  when  one  lets  out  water; 

Therefore  leave  ofiF  contention  before  quarrelling  begins. 
1  ^°My  son,  if  sinners  entice  you, 

Do  not  consent. 
4  "Enter  not  into  the  path  of  the  wicked. 
And  walk  not  in  the  way  of  bad  men; 
^^Avoid  it,  pass  not  over  it. 
Turn  from  it  and  pass  on. 
^*For  they  do  not  sleep  unless  they  have  done  harm. 
And  their  sleep  is  taken  away  unless  they  have  made  someone 
stumble. 
"For  they  eat  the  bread  of  wickedness 
And  drink  the  wine  of  violence. 
23  ^Eat  not  the  bread  of  him  who  is  inhospitable,' 
Nor  desire  to  share  his  dainties, 
^For  he  is  like  one  who  keeps  his  thoughts  to  himself:'' 

§  48  The  practical  wisdom  of  the  Bages  appears  again  in  their  counsel  to  avoid  temptation 
and  the  sources  of  temptation. 

It  14"  Lit.,  lets  himself  pass  beyond  bonds.     Ordinarily  it  means  throw  himself  into  a  passion. 
Possibly  it  should  be  interpreted,  acts  insolently.     Gk.,  Syr.,  and  Targ.,  mingled  with  (it). 

fc  21"  So  Gk.  and  the  marginal  reading  of  the  Heb.     Trad.  Heb.,  established. 

'  4"  I.  e.,  follow  the  level  and  straight  path.,  not  turning  aside  into  the  alluring  but  perilous 
bypaths. 

'  23»  Lit.,  has  an  evil  eye. 

k  23'  The  exact  meaning  of  this  line  is  not  certain.    Toy  (Pr.  429)  revises  to  read: 
For  as  he  deeds  with  himself. 
So  he  deals  with  you. 
The  word  rendered  above  keeps  his  thoughts  (lit.,  caladates)  may  be  pointed  to  read  a  hair.     So 
Gk.  and  Syr.     A  recent  writer  (Julian  Weill,  in  the  Zeitschrift  fUr  die  alttestamentliche  Wissentchaft, 
XLIV,  pp.  62  f.)  defends  this  reading  and  argues  that  the  word  rendered  above  to  himself  (ht.,  in 
his  soul)  means  in  his  throat.     In  support  of  this  interpretation  he  cites  a  parallel  from  the  Wisdom 
of  Amenemopet  (cf.  Introd.,  p.  15),  as  well  as  the  usage  of  the  cognate  word  in  Assyrian,   which 
had  been  previously  urged  as  a  ground  for  the  same  interpretation  in  other  O.T.  passages.     The 
line  would  then  read:  For  it  (t.  e.,  the  hospitahty  of  an  avaricious  man)  is  like  a  hair  in  the  throat. 
This  closely  resembles  the  Gk. 

90 


TEMPTATION 

'Eat  and  drink,'  he  says  to  you. 
But  his  heart  is  not  with  you. 
'The  morsel  you  have  eaten  you  shall  spit  out, 
And  you  shall  lose  your  sweet  words.' 
17  *An  evil-doer  gives  heed  to  wicked  words,™ 

And  a  false  man"  gives  ear  to  a  mischievous  tongue. 
25  '^As  a  troubled"  fountain  and  a  ruined  spring. 

So  is  a  just  man  who  gives  way  before  the  wicked. 

§  49.     Importance  of  Prudence  and  Tact,  Pr.  ll^^,  14«,  22»,  W^,  W,  26»o.  * 


Pr.  11  "As  a  ring  of  gold  in  a  hog's  snout, 

So  is  a  fair  woman  without  discretion. ^ 


Dis- 
cretion 
eesential 


14  *A  prudent  man's  wisdom  is  to  understand  his  way,'' 

But  the  folly  of  fools  leads  them  astray.  "■ 
22  'A  prudent  man  sees  evil  and  hides, 

Simpletons  go  on  and  are  punished. 
14  ^*The  simpleton  believes  everything. 

But  the  prudent  man  looks  where  he  goes. 
19  ^Also  to  act  without  reflection^  is  not  good. 

And  he  who  makes  haste  with  his  feet  misses  the  mark. 
26  ^°A  master-workman  does  everything  himself, 

But  a  fool  hires  those  who  pass  by.'' 

''Answer  not  a  fool  according  to  his  folly. 

Lest  you  also  be  like  him. 


Prudence 
the  only 
safe  guide 
in  life 


Tact 
with  a 
fool 


§  60.    Value  of  Learning  from  the  Wise,  Pr.  15",  IS^" 

Pr.  15  '^The  ear  that  hearkens  to  life-giving  admonition 
Shall  abide  among  the  wise. 
13  *°Walk"  with  the  wise  and  you  shall  be  wise. 
But  the  companion  of  fools  shall  have  trouble. 


Receptive 
attitude 

Right 
asso- 
ciates 


'  23'  Possibly  this  line  originally  followed  '.  If  it  belongs  in  its  present  context,  the  meaning 
is  that  all  his  endeavors  to  cultivate  the  friendship  of  a  niggardly  man  have  been  in  vain.  The 
passage  has  a  close  parallel  in  the  Wisdom  of  Amcnemopet  (cf.  Introd.,  p.  15J.  Prof.  Torrey  sug- 
gests emending  the  Heb.  to  read  hia  words  (t.  e.,  those  quoted  in  '). 

•^  17<  Lit.,  lips. 

»  17<  Lit.,  falsity. 

0  25^  Lit.,  trampled,  and  therefore  befouled. 

§  49  Prudence  and  tact  were  among  the  chief  qualities  that  the  wise  sought  to  develop  in  their 
disciples. 

p  11^  I.  e.,  beauty  without  discretion  is  still  hideous. 

1  14'  /.  e.,  consists  in  understanding  fully  the  course  of  conduct  which  he  should  follow. 

'  14'  Following  the  Gk.,  which  has  apparently  preserved  the  original  reading.     Heb.,  is  deceit. 

'  19'  Following  Toy's  acute  suggestion  (Pr.  3'')8).     Heb.,  ht.,  without  knowledge  of  soul. 

t  26'"  This  obscure  vs.  has  been  a  block  of  stumbling  to  all  translators.  The  VSS.  differ 
widely.  The  above  is  a  literal  translation  of  the  Heb.,  with  the  exception  of  the  words,  and  hires, 
which  have  been  repeated  by  mistake. 

5  50  The  theme  of  these  proverbs  is  often  repeated  in  other  connections. 

a  1310  Following  the  accepted  Heb.  rather  than  the  marginal  reading,  which  represents  an 
attempt  to  make  the  paralleliBm  more  perfect. 


91 


Each 
man  do- 
(prminea 
his  own 
environ- 
ment 


MAN 

§  51.    Importance  of  Being  Ruled  by  Right  Motives,  Pr.  211",  !!«■ " 

Pr.  21  ^'The  wicked'^  desires  to  do  harm; 

His  neighbor  finds  no  favor  in  his  eyes." 
11  ^The  desire  of  the  righteous  is  only  good ; 
The  expectation  of  the  wicked  is  wrath. 
^He  who  seeks  good  seeks  ^  favor, 
But  he  who  seeks  evil,  it  shall  come  to  him. 


E\'il8  of 
pride  and 

self- 
seeking 


Of  false 
Ijreten- 
sions 

Personal 
modesty 


§52.    Meekness,  Pr.  2r~\  2^\  2\\  26'2,  16'S  IS^^,  U^,  13'",  29^5,  129,  27* 

Pr.  31  ^'Scorncr'  is  the  name  of  the  proud,  haughty  man, 
Who  acts  with  overbearing  pride. 

25  ^^It  is  not  good  to  eat  much  honey; 

But  to  seek  the  glory  of  others  is  glorious.  ^ 
31  ''A  haughty  look  and  a  proud  heart — 
The  lamp''  of  the  wicked — are  sin. 

26  ^^Do  you  see  a  man  wise  in  his  own  opinion  ? 

There  is  more  hope  for  a  fool  than  for  him. 
16  isPride  goes  before  destruction. 

And  a  haughty  spirit  before  a  fall. 
18  ^Before  destruction  a  man's  mind  is  haughty; 

Before  honor  there  is  humility.^ 
11  ^When  pride  comes,  then  comes  disgrace. 

But  with  the  humble  is  wisdom. 
13  ^"Through  pride  comes  only  strife. 

But  with  those  who  take  counsel  is  wisdom. 
39  2'A  man's  pride  will  bring  him  low; 

But  he  who  is  of  a  lowly  spirit  will  obtain  honor. 
13  'Better  off  is  he  who  has  no  social  distinction,''  yet  has  a  servant. 

Than  he  who  makes  great  pretensions,  yet  lacks  bread. 
37  ^Let  another  man  praise  you,  and  not  your  own  mouth; 

Some  other,  and  not  your  own  lips. 


§  51  The  wise  would  have  agreed  that  it  is  the  things  which  come  out  of  a  man  that  defila 
him  (Mk.  7i*). 

■»  21'"  Lit.,  the  soul  of  the  wicked. 

w  21'"  /.  e.,  is  not  regarded  with  kindly  feehngs. 

^  11"  Possibly  the  text  should  be  revised,  after  the  analogy  of  3",  eo  as  to  read,  wins. 

§  52  Presumption  and  conceit  are  the  antithesis  of  the  spirit  of  the  wise. 

y  25"  The  meaning  and  text  of  this  verse  are  doubtful. 

»  2V  So  Gk.,  Syr.,  Targ.,  Lat.,  and  some  Heb.  MSS.  The  meaning  is  not  certain  and  the 
text  may  be  corrupt.  Lavip  is  in  apposition  with  the  first  Une.  The  thought  may  be:  pride  is 
the  chief  source  of  the  joy  of  the  wicked  (rf.  13',  Job  18»),  but  it  is  sinful  and  therefore  but  ephem- 
eral Or  it  may  be  that  two  lines  have  fallen  out  (*"  having  been  the  first  hne  of  one  couplet  and 
♦b  the  second  lino  of  another);  *^  may  then  be  taken  as  a  clause  in  itself:  the  lamp  of  the  wicked 

»  18'2  The  construction  in  the  Heb.  is  the  same  in  this  vs.  as  in  16'8,  no  verb  being  expressed 
in  either  case.  The  meaning  of  both  vss.  is  exactly  that  of  Lk.  14",  18":  For  every  one  who  puU 
himself  forward  will  be  humiliated,  but  he  who  does  not  put  himself  forward  loill  be  honored. 

b  12»  Lit.,  is  lightly  esteemed.  From  I  Sam.  18=^  and  Is.  3'  it  is  clear  that  the  reference  is  to 
social  standing.  In  contrast  stands  the  man  who  acts  as  if  he  were  deserving  high  honor;  ».  e., 
pretends  that  ne  is  a  noble. 

92 


PURITY  AND  UPRIGHTNESS 


§  63.    Purity  and  Uprightness  of  Purpose,  Pr.  22\  21«,  22",  4«,  IPS  13«, 

12»,  16" 

Pr.  22  "Traps"  and  snares  are  in  the  way  of  the  lawless; 
He  who  cares  for  his  Hfe  keeps  away  from  them. 
21  *The  way  of  the  guilty  is  crooked, 

But  the  pure  man — his  conduct  is  straight.** 
22  "He  who  loves  purity  of  heart, 

On  whose  lips  is  grace, — the  king  is  his  friend.® 
4  -^Guard  your  heart  above  all  things. 
For  from  it  come  the  sources  of  life. 

11  ^The  righteousness  of  the  perfect  man  makes  his  way  straight. 

But  by  his  own  wickedness  the  wicked  shall  fall. 
*The  righteousness  of  the  upright  saves  them. 
But  the  treacherous  are  trapped  by  their  own  craft.' 
13  ^Righteousness  guards  him  whose  life  is  upright,* 
But  wickedness  destroys  the  sinner. 

12  ^No  man  is  established  by  wickedness. 

But  the  root  of  the  righteous  stands  unmoved. 
16  "The  highway  of  the  upright  is  departing  from  evil; 
He  who  watches  his  way  preserves  his  life. 


The 
blessed- 
ness of 
the  pure 
in  heart 


IVIan's  Duty  to  Others 

§54.  EvUs  to  Avoid,  Pr.  lO^s,  IP^,  288-  ",  lO'S  29^2,  IS^s,  27S  241^-18,  20^2,  17>S 
3'",  30«2.33^  20^  26'^  1719,  221",  IS^,  26=1,  W-  S  21^^  29^  26=8,  28",  2623-2^, 
14«,  135,  1219,  251^  201".  26. 28^  1113,  2019,  2618-19,  132,  188,  IP,  2523,  2620, 

1628,    1018,  329,   1627.  30,  IQIO,  612-15,  248,   1526^  2222-23.  28^  231"-",  126,  1629,  29>'', 
2828,  3^1-32,  110-19 

Pr.  10        ^^As  vinegar  to  the  teeth  and  as  smoke  to  the  eyes. 
So  is  a  lazy  man  to  those  who  send  him. 

5  53  In  this  section  the  wise  anticipate  Jesus  in  placing  the  chief  emphasis  on  the  motives 
and  character  that  determine  the  acts  of  an  individual  (cf.  §  51). 

'  22'  Following  the  VSS.  in  reading  traps  instead  of  thorns. 

<*  21»  The  word  translated  pure  means  also  innocent;  if  guilty  is  the  true  meaning  of  the  word 
so  rendered,  the  verse  refers  to  the  devious  ways  of  the  guilt-laden,  as  contrasted  wth  the  plain, 
straight  path  of  him  whose  conscience  is  clear.  It  may  be,  however,  that  the  contrast  intended  is 
simply  that  between  crooked  and  straight  dealing.  The  word  translated  guilty  occurs  nowhere 
else,  and  its  derivation  is  doubtful;  it  may  even  be  the  result  of  a  scribe's  carelessness  in  writing 
twice  the  word  for  pure,  which  it  immediately  precedes  and  very  closely  resembles  in  appearance. 

e  22"  This  vs.  is  a  little  awkward,  although  intelligible.    Possibly  it  should  be  emended  to  read: 
The  king  loves  the  pure  of  heart, 
And  grace  of  lips  is  his  delight. 

'  !!•  Heb.,  desire  or  calamity.  The  proverb  echoes  the  thought  of  Hab.  2*,  The  upright  lives 
by  his  faithfulness. 

«  13»  Lit.,  the  upright  of  way. 

Man's  Duty  to  Others. — The  evils  condemned  and  the  virtues  commended  in  these  sections 
are  largely  those  which  have  occupied  attention  in  the  passages  concerning  man  in  his  various 
relationships.  In  general  those  passages  reflect  observation  of  the  facts  of  life,  while  these  are 
more  hortatory  in  nature. 

§  64  The  qualities  and  practices  here  censured  may  be  summarized  as  those  which  keep  a 
man  from  being  a  good  neighbor  and  citizen.  They  are  the  vices  most  commonly  encountered  in 
every  community  and  in  all  ages. 

93 


Indolence 


MAN 


Disdain- 
fulnees 


Greed 


Hatred 


11  'K)ne  who  despises  his  neighbor  lacks  sense, 
But  a  man  of  insight  keeps  silence. 

28  ^One  who  adds  to  his  wealth  by  interest  and  increase 
Hoards  it  for  a  benefactor  of  the  poor.  ■ 
^A  greedy  man  stirs  up  strife, 
But  he  who  trusts  in  the  Lord  will  prosper. 

10  '-Hatred  stirs  up  strife. 

But  love  overlooks  faults. 


^\iiger 


Z9  ^^An  ill-tcmpcrcd  man  stirs  up  strife, 

And  a  wrathful  man  abounds  in  transgression. 

16  '^A  quick-tempered  man  stirs  up  strife. 
But  a  patient  man  quiets  contention. 


Jealousy 


27  ^Oh,  the  fierceness  of  wrath !  The  flood  of  anger ! 
But  who  can  stand  before  jealousy? 


Revenge 


24  '^At  tlae  fall  of  your  foe  be  not  glad. 

And  at  his  stumbling  let  your  heart  not  exult, 
^*Lest  the  Lord  see  and  be  displeased. 
And  turn  his  anger  away  from  him. 

20  ^^Say  not,  'I  will  be  revenged  for  a  wrong;* 
Wait  for  the  Lord,  he  will  save  you. 


Ingrati- 
tude 


Conten- 
tion 


17  ''He  who  returns  evil  for  good. 

From  his  house  evil  shall  not  depart. 

3  '"Strive  not  with  a  man  without  cause. 

If  he  has  done  you  no  harm. 
30  '^If  you  have  foolishly  exalted  yourself 

And  cherished  designs,  hand  on  mouth  \^ 
Tor  pressing  milk  brings  out  curd. 

And  pressing  the  nose  brings  out  blood. 

And  pressing  anger  brings  out  strife." 
20  'It  is  an  honor  for  a  man  to  shun  strife; 

Only  a  fool^  is  quarrelsome. 
26  '^A  man  seizing  a  dog  by  the  ears 

Is  one  excited  over^  a  quarrel  not  his  own. 
17  ''A  lover  of  transgression  is  a  lover  of  strife; 

He  who  makes  high  his  door  invites  a  breach. 


»  28'  I.  e.,  those  who  take  advantage  of  the  poor  shall  lose  their  wealth,  but  the  charitable  shall 
prosper. 

b  30'2  Both  text  and  meaning  of  this  verse  are  doubtful. 

''  3D**  Heb.  has  a  play  on  the  words  nose  and  anger,  which  are  alike  in  sound  and  in  derivation. 

'1205  Lit.,  Bvt  every  fool. 

'  26"  Syr.,  Lat.,  mixinn  in.  This  involves  the  transposition  of  two  letters  and  a  different  prop- 
osition in  the  Heb.,  but  may  be  original.     In  the  first  line  Gk.  reads  tail  instead  of  ears. 


94 


EVILS  TO  AVOID 

22  '"Cast  out  a  scoffer,  and  strife  goes  out. 

And  discord  and  insult  cease. 
18  ®A  fool's  lips  lead  him'  into  strife, 

And  his  mouth  cries  out  for  stripes. 
36  ^'Charcoal  for  embers,  and  wood  for  fire. 

And  a  quarrelsome  man  to  kindle  strife ! 
17  "The  beginning  of  strife  is  as  when  one  lets  out  water. 

Therefore  leave  off  contention  before  quarrelling  begins. 

'Better  a  dry  crust  with  quietness 

Than  a  house  full  of  feasting  with  strife.^ 

27  "When  one  blesses  his  neighbor  loudly**  and  zealously, '  Flattery 

It  is  credited  to  him  as  a  curse. 
29  ^A  man  who  flatters  his  neighbor 

Spreads  out  a  net  for  his  feet. 
26  ^*A  lying  tongue  hates  those  crushed  by  it,' 
And  a  flattering''  mouth  works  ruin. 

28  ^*He  who  reproves'  will  find  more  favor 

Than  he  who  flatters  with  his  tongue. 

26  2^Like  silver  dross"  plated  on  an  earthen  vessel  Dissimu- 

Are  fervent"  lips  with  an  evil  heart.  lation 

^*With  his  lips  one  who  hates  disguises  himself. 

But  he  holds"  deceit  in  his  bosom. 
2*When  he  makes  his  voice  gracious,  trust  him  not. 

For  there  are  seven  abominations  in  his  heart, 
^^hough  he  coverP  his  hatred  with  guile, 

His  wickedness  will  be  revealed  in  the  assembly. 
2'He  who  digs  a  pit  shall  fall  into  it, 

And  he  who  rolls  a  stone  shall  be  crushed.'' 

14  ^A  reliable  witness  will  not  lie,  Lying 

But  a  false  witness  utters  lies. 
13  ^A  just  man  hates  anything  false, 

But  a  bad  man  acts  shamefully  and  disgracefully. 

'  18«  So  Gk.,  Targ.,  and  a  slightly  emended  or  freely  rendered  Heb.  (Ut.,  come). 

*  17'  Lit.,  he  sacrifices  of  strife.  Sacrifices  and  feasting  went  together  in  ancient  Israel  (cf., 
e.  0,  I  Sam.  O""). 

b  27"  Lit.,  with  a  great  voice. 

•  27"  Lit.,  in  the  morning  rising  early.  Some  consider  these  words  (wholly  or  in  part)  second- 
ary, as  the  line  is  very  long. 

'  26"  So  apparently  the  Heb.,  if  it  means  anything.  VSS.,  hates  a  true  one,  which  makes  very 
doubtful  parallelism.  Toy  reads,  brings  destruction,  but  this  requires  rather  drastic  emendation 
of  the  Heb. 

k  2628  i^it.,  smooth. 

1  28^'  Heb.,  rebukes  a  man  after  me.  The  word  meaning  after  me  is  certainly  corrupt.  Gk., 
rebukes  the  ways  of  a  man,  which  might  have  been  either  corrupted  into  the  present  text  or  derived 
from  it.     The  general  sense  of  the  proverb  is  unaffected  by  this  obscurity  in  detail. 

m  262*  Lit.,  silver  of  dross ;  i.  e.,  the  dross  left  by  refining  silver.  This  would  be  a  cheap  material 
for  plating  pottery  and  giving  it  a  specious  appearance  like  silver. 

■>  26*3  So  Heb.     Gk.,  smooth. 

«  26*<  Lit.,  puts. 

p  26*  Slightly  revising  the  Heb.  as  suggested  by  the  VSS. 

1  26"  Lit.,  it  will  come  back  to  him. 

95 


MAN 


12  '^A  true  lip  shall  be  established  forever. 
But  a  false  tongue  is  but  for  a  moment.  ■" 
"Clouds  and  wind  and  no  rain, — 

So  is  the  man  who  boasts  of  gifts  ungiven.' 
"Sweet  to  a  man  is  bread  gained  by  fraud. 
But  later  his  mouth  will  be  filled  with  gravel. 
26  2*A  lying  tongue  hates  those  crushed  by  it, 
And  a  flattering  mouth  works  ruin.* 


25 


20 


Breach 
of  con-, 
fidence 


11  "One  who  gossips"  gives  away  secrets/ 
But  a  trustworthy  soul"'  hides  a  matter. 

20  ^^One  who  gossips  gives  away  secrets, 
So  avoid'  him  who  opens  his  lips. 


Treachery 


26  ^^Like  a  madman  who  hurls  about 

Deadly  firebrands  and  arrows 
^'Is  he  who  deceives  his  neighbor 

And  says,  'I  did  it  in  sport.' 
13  ^From  the  fruit  of  a  man's  mouth  he  eats  good. 

But  the  desire  of  the  treacherous  is  violence.*' 


Slander  18  8\  slanderer's  words  are  like  dainties: 

They  go  down  to  a  man's  inmost  depths.'' 
11  nVith  his  mouth  a  godless  man  destroys  his  neighbor. 
But  by  knowledge  the  righteous  are  delivered. 

25  ^^As  a  north  wind  brings  forth  rain, 

So  does  a  gossiping  tongue"  an  angry  face. 

26  ^oWithout  wood  a  fire  goes  out, 

And  without  a  slanderer  strife  ceases. 
16  ^*A  false  man  lets  loose  strife. 

And  a  slanderer  separates  friends. 
10  ^^One  who  conceals  hatred  is  a  liar,'' 

But  one  who  utters  slander,  he  is  a  fool." 

'  12"  Lit.,  an  eye-wink. 

•  25"  Lit.,  with  a  false  gift.     The  above  rendering  follows  Toy. 
t  2628  V.  a.,  notes  '  and  ''  on  this  vs. 

"  11"  Lit.,  goes  about  with  slander. 

"  11"  Lit.,  intimacy,  and  so  secret  counsels.     The  same  word  is  used  for  frimdahip  in  3"  (e.  i.). 

"  11"  Lit.,  one  faithful  of  spirit. 

•  20"  Lit.,  mix  not  yourself  with  (as  in  colloquial  Eng.). 

V  132  So  Heb.,  but  the  connection  between  the  hncs  and  the  meaning  of  the  whole  are  not 
clear.  The  word  rendered  desire  means  ht.  soul  and  is  so  taken  by  Gk.,  Syr.,  "Targ.,  with  verbs 
meaning  perish  or  be  snatched  away  instead  of  the  noun  oiolence.  Instead  of  eatt,  Syr.,  Targ.,  Lat., 
and  seven  Heb.  MSS.  have  is  satisfied,  as  in  12''',  where  Syr.  also  reads,  a  good  man.  Cf.  also  18", 
J  57.     Possibly  the  original  read: 

A  good  man  shall  be  satisfied  from  the  fruit  of  hia  mouth, 

But  the  treacherous  soul  shall  eat  violence. 

•  18'  Lit.,  the  chambers  of  the  belly. 

•  25^  Lit.,  tongue  of  secrecy, 
b  IQi^  hit.,  lips  of  falsehood. 

<^  10"  /.  c,  slander  is  not  only  sinful  (like  deception),  but  foolish.  The  Heb.  conjunction  may 
mean  either  and  or  but ;  it  in  here  generally  taken  in  the  former  seuite,  but  the  emphatic  he  of  the 
second  line  favors  the  view  that  a  contrast  is  intended. 

96 


EVILS  TO  AVOID 

3  ^'Plan  not  evil  against  your  neighbor,  Evil 

The  man  who  trustingly  lives  beside  you,  Uons""*' 

16  *^A  worthless  man  plots'*  evil, 

And  on  his  lips  is  a  scorching  fire." 
^"One  who  shuts  his  eyes  to  form  wicked  plans, 
One  who  closes  his  lips,  accomplishes  evil.' 
10  '"One  who  winks  his  eye  will  make  trouble, 
And  a  talkative  fool  will  be  overthrown. «= 
6  *^A  depraved  man,  a  bad  character,  ** 
Goes  about  making  false  statements,' 
''Winks  with  his  eyes,  scrapes  with  his  feet, 

Makes  signs  with  his  fingers, 
"Devises  crooked  schemes  in  his  mind. 

Always  sows  the  seed  of  discord. J 
'therefore  calamity  shall  suddenly  overtake  him; 
In  an  instant  he  shall  be  crushed  without  remedy. 
24  ^One  who  plans  to  do  evil 

Shall  be  called  a  schemer.'' 
15  ^®Wicked  plans  are  abhorrent  to  the  Lord, 
But  pleasant  words  are  pure.' 

22  ^^Rob  not  the  poor  because  they  are  poor,  Oppres- 

Nor  oppress  the  poor  at  tlie  city  gate,  the"p°oor 

^'For  the  Lord  will  plead  their  cause. 

And  rob  those  who  deprive  them  of  life.™ 
'^^Remove  not  an  ancient  landmark 

Which  your  fathers  made. 

23  '"Remove  not  an  ancient  landmark," 

And  enter  not  the  fields  of  the  fatherless. 


^  16"  Lit.,  digs,  as  one  digs  a  pit. 

»  16''  Heb.,  like  (or  a^s  it  were)  a  scorching  fire,  referring  to  the  false  speech  by  which  he  puts 
his  plans  into  execution. 

'  16'°  So  Heb.  If  the  text  is  sound,  the  meaning  must  be,  Beware  of  the  man  who  does  not 
talk  about  his  plans.  Gk.  has  a  somewhat  different  text  and  adds  a  third  line,  He  is  a  furnace  of 
wickedness. 

B  10'°  So  Heb.  Gk.,  One  who  boldly  reproves  will  make  peace.  Possibly  this  reproduces  the 
original  text,  the  Heb.  reading  having  been  copied  by  mistake  from  vs.  '. 

^  6"  Lit.,  man  of  iniquity. 

'  6"  Lit.,  in  crookedness  of  mouth. 

i  6»*  Emending  and  rearranging  the  Heb.,  which  has  three  lines: 
Has  crooked  schemes  in  his  mind. 
Devises  exil  always, 
Sows  discord. 
The  word  for  seed  is  formed  by  prefi.xing  one  letter  to  the  word  for  evil.     The  word  translated  sows 
(lit.,  sends  out,  releases)  is  nowhere,  however,  applied  to  literal  seed-sowing.     Its  use  with  discord 
(or  strife)  is  characteristic  of  Pr.  (cf.  vs.  ",  16-8). 

^  24'  Lit.,  master  (Heb.,  baal)  of  schemes. 

'  15"  Cf.  note  on  this  vs.  under  §  14. 

°>  22"  Cf.  notes  on  these  vss.  under  §  15. 

n  23'°  Toy,  for  the  sake  of  the  parallelism,  emends  to  read,  the  widow's  landmark.  Possible 
confirmation  of  this  reading  has  been  found  in  the  fact  that  the  Wisdom  of  Amenemopet  (cf.  Introd., 
p.  15)  contains  the  sentence,  Seize  not  the  widow's  landmark. 

97 


MAN 

"For  their  Champion"  is  strong; 
He  will  take  their  part^  against  you. 

ppp^jg  ^j  13  *The  words  of  the  wicked  are  an  ambush  for  blood, 

violeno*  But  the  mouth  of  the  upright  will  deliver  them. 

16  ^'A  violent  man  entices  his  neighbor 

And  leads  him  in  a  way  that  is  not  good. 
39  ^"Bloody  men  hate  the  perfect  man, 

And  wicked'i  men  seek  his  life. 
38  ''^Wheu  the  wicked  rise  men  hide  themselves. 
But  when  they  perish  the  righteous  multiply. 
3  "Do  not  envy  a  violent  man. 

And  do  not  choose  any  of  his  ways, 
^-For  the  perverted  man  is  abhorrent  to  the  Lord, 
But  his  friendship  is  with  the  upright. 
1  '"My  son,  if  sinners  entice  you. 
Do  not  consent; 
"If  they  say,  '  Come  along  with  us. 
Let  us  lay  wait  for  blood,'' 

Let  us  lie  in  ambush  for  the  innocent  without  cause," 
^^Like  Shcol  let  us  swallow  them  alive, 

And  whole  like  those  who  go  down  to  the  pit. 
"All  precious  wealth  we  shall  find. 

We  shall  fill  our  houses  with  booty; 
^^Throw*  in  your  lot  among  us. 

Let  there  be  one  purse  for  all  of  us  ! ' 
*^My  son,  do  not  walk  in  the  way  with  them; 

Keep  your  feet  from  their  paths." 
^Tor  in  vain  is  the  spreading  of  a  net 
In  the  sight  of  any  winged  creature,^ 
^*And  these  men  lay  wait  for  their  own  blood. 

They  lie  in  ambush  for  their  own  lives. 

^'Such  are  the  ways"'  of  every  plunderer; 

Plunder^  takes  the  life  of  its  possessors. 

0  23"  Heb.,  Gael,  the  avenger  of  blood  and  kinsman-redeemer;  cf.  Dt.  lO"'  ",  Ruth  3*-  "", 
Job  1924. 

p  23"  Lit.,  strive  their  strife. 

1  29^"  Heb.,  upriyht,  but  this  is  impossible  unless  the  verb  be  changed,  and  only  a  slight 
emendation  is  required  to  secure  the  meaning  given  above. 

'  1"  By  a  slight  emendation  some  commentators  read,  the  perfect  man,  in  order  to  have  a 
closer  parallel  to  the  next  line. 

a  ju  Naturally  the  sinners  would  not  say  that  they  were  arting  without  cause.  The  writer 
is  expressing  his  own  judgment  of  the  act  rather  than  quoting  exactly  what  would  be  said.  The 
word  meaning  without  cause  makes  the  line  long  and  is  con.oidered  secondary  by  some  scholars, 
but  the  length  and  arrangement  of  the  lines  in  this  and  the  preceding  vs.  are  at  best  uncertain, 
and  it  is  hard  to  see  why  the  word  should  have  been  added. 

'  1'*  So  Gk.,  Lat.,  Syr.,  Targ.     Heb.,  you  will  throw. 

"  1**  Is.  59'»  has  been  inserted  here  and  is  counted  as  vs.  i».     It  reads: 
For  their  feet  run  to  evil 
And  make  liaste  to  shed  blood. 
This  is  omitted  by  the  best  Gk.  MSS. 

'  1"  Lit.,  possessor  of  a  wing. 

"  1"  Lit.,  paths;  or,  emending  slightly.  Such  is  the  end. 

»  1"  In  the  Heb.  this  is  implied  as  the  subject  of  the  verb,  the  end  of  the  preceding  line  being 
lit.,  plunderer  of  plunder. 


VIRTUES  TO  CHERISH 

§  55.     Virtues  to  Cherish,  Pr.  2V^- »,  29",  lO^^.  n.  20.21^  i25,  IS^s,  ll^o,  12«,  28iS 
27'",  25i»,  17",  24i''-'2,  17',  25=",  23»,  26«.  >•  »,  25",  242«,  15S  IG^S  12i8, 

151,    le^S    12",  3"-28,  2P6,   196,    1125-28,   1421^   1917^    176^    1117^  316.7^  33.4^   IQIJ, 

15".  2429,  252'-22 

Pr.  21        *^t  is  joy  to  a  righteous  man  to  do  justice,  g^i^^j^ 

But  destruction  to  those  who  do  wrong.  justice 

^To  do  what  is  just  and  right 
Is  more  acceptable  to  the  Lord  than  sacrifice. 

39  "Abhorrent  to  the  righteous  is  a  vicious  man,^ 

And  abhorrent  to  the  wicked  is  one  upright  in  his  way.  ne^'^ 

10  ^A  righteous  man's  Hps  know''  what  is  pleasant. 

But  the  mouth  of  the  wicked  what  is  false.  * 
"A  fountain  of  life  is  a  righteous  man's  mouth. 

But  wicked  men's  mouths  are  covered  with  violence.'' 
^"Choice  silver  is  a  righteous  man's  tongue. 

But  wicked  men's  minds  are  worthless." 
*^A  righteous  man's  lips  feed  many. 

But  fools,  for  want  of  intelligence,  die. 
13  ^he  plans  of  righteous  men  are  just;'' 

The  designs  of  wicked  men  are  deceitful.® 
15  ^*A  righteous  man's  mind  considers  how  to  answer,' 

But  wickcMl  men's  mouths  pour  out  evil  things. 

11  ^"The  fruit  of  righteousness^  is  a  tree  of  life. 

But  violence''  is  a  taker  of  lives, 
13  ^^A  wicked  man  desires  the  net  of  evil  men. 

But  the  root  of  righteous  men  yields  fruit. ' 
38  ^^When  righteous  men  rejoice,  great  is  the  glory. 

But  when  wicked  men  rise,  men  are  sought  out.' 
37  '"Your  friend,  and  your  father's  friend,  forsake  not; 

Better  is  a  neighbor  near  at  hand  than  a  brother  far  away.''       hi  friend- 

^ ^^^____^    ship 

i  55  Here  we  have  commended  the  practical  virtues  of  the  good  neighbor  and  citizen.  Char- 
acteristically there  is  nothing  heroic  about  the  teaching  of  the  sages,  yet  our  myriad  woes  would 
be  much  lighter  and  fewer  if  these  qualities  were  more  common  among  us. 

J"  292'   Lit.,  man  of  iniquity. 

'  10'*  Some  MSS.  read,  feed  on.     Hitzig,  followed  by  Toy,  emends  to  read,  utter. 

•  10"  The  current  interpretation  in.serts  is,  but  the  parallelism  is  closer  if  we  supply  (in 
thought)  the  verb  expressed  in  the  preceding  line. 

•>  10"  Lit.,  violence  covers. 

•  1020  Lit.,  as  a  little. 
<*  12'  Lit.,  justice. 

•  12*  Lit.,  deceit. 

'  15*'  Gk.,  Syr.,  Targ.,  considers  faithfulness. 

«  11"  So  Gk.     Heb.,  a  righteous  man. 

•>  11'"  Slightly  emending  the  Heb.  (a  wise  man)  as  suggested  by  the  Gk.  The  current  render- 
ing, he  that  is  wise  winneth  souls,  is  unjustified. 

'  12"  Lit.,  gives,  the  object  being  unexpressed.  The  text  and  meaning  of  this  verse  are  quite 
uncertain,  and  the  renderings  of  the  VSS.  vary  considerably. 

i  28"  Or  mankind  is  searched.     This  is  usually  taken  to  mean  that  men  must  be  searched  for 
because  they  have  gone  into  hiding,  but  the  interprntation  is  uncertain.     Toy  emends  so  as  to  read: 
When  the  righteous  are  exalted  there  is  great  confidence. 
But  when  the  wicked  come  into  power  men  hide  themselves. 

k  2710  Cf .  note  OD  this  proverb  under  §  33. 

99 


MAN 

25  ^®A  bad'  tooth  and  a  slipping™  foot, — 

Such  is  a  faithless  man's  hof)e°  in  the  day  of  trouble. 
17  "A  friend  loves  at  all  times, 

And  a  brother  is  born  for  adversity. 


Courage 
in  deliv- 
ering the 
innocent 


Charity 
toward 
another's 
faults 

Consider- 
ation for 
another's 
feeUngs 

Wisdom 
in  treat- 
ing with 
a  fool 


24  ^'If  you  weaken  when  you  are  in  straits," 

Straightened  is  your  strength  ! 
"Deliver  those  who  are  taken  to  death. 

And  restrain  those  who  are  tottering  to  slaughter. 
^^If  you  say,  'I^  did  not  know  this,' 

Docs  the  Weigher  of  hearts  not  perceive  ? 

Does  the  Watcher"!  of  your  soul  not  know 

And  requite  man  according  to  his  work  ? 

17  'He  who  covers  up  a  transgression  seeks  love, 
But  he  who  repeats  gossip'  estranges  his  friend. 

25  ^"Like  vinegar  on  a  wound 

Is  a  song  on  a  troubled  heart.  ^ 

23  ^Do  not  speak  into  the  ears  of  a  fool, 

For  he  will  despise  the  good  sense  of  your  words. 
26  ''Answer  a  fool  according  to  his  folly. 

Lest  he  become  wise  in  his  own  opinion.* 
'As  snow  in  summer  or  rain  in  harvest. 
So  unfitting  is  honor  for  a  fool. 
^Like  one  who  ties  a  stone  in  a  sling" 
Is  he  who  gives  honor  to  a  fool. 


Tact  in 
speaking 


25  "A  word^  fitly"'  spoken 

Is  like  golden  fruit  in  silver  settings. 
24  '^^He  kisses  the  lips 

Who  gives  an  honest  answer. 
15  ^The  healing  of  the  tongue''  is  a  tree  of  life, 

But  crookedness  in  it*'  breaks  the  spirit.* 


'  25"  Slightly  emending  the  Heb.  as  suggested  by  the  VSS. 

«o  25"  Changing  the  vowels  to  read  the  active  instead  of  the  passive  participle. 

"  25"  /.  e.,  that  in  which  he  trusts,  be  it  money,  violence,  or  fraud. 

o  24"!  Lit.,  in  the  day  of  straits  (or  distress).  The  above  rendering  attempts  to  reproduce  the 
word-play  of^the  Heb.  The  meaning  seems  to  be  that  strength  which  cannot  stand  a  real  test  is 
not  entitled  to  be  called  strength. 

p  24"  So  Gk.     Heb.,  we. 

q  24"  The  Heb.  word,  like  the  Eng.,  may  indicate  either  protection,  restraint,  or  observation. 
Here,  as  in  Job  T^",  it  suggests  that  God  keeps  strict  account  of  every  man's  conduct. 

'  17'  Lit.,  repeats  with  a  thing  (or  word). 

'  25"  One  guess  is  as  good  as  another  in  this  vs.  Heb.  is  certainly  corrupt,  and  so,  in  all 
probability,  was  the  very  different  text  reflected  in  the  Gk.  The  above  rendering  combines  parts 
of  both  Gk.  and  Heb.,  omitting  the  rest  as  unintelligible. 

t  26'  Lit.,  eyes. 

"  26'  /.  e.,  so  that  it  cannot  be  shot  out. 

»  25"  Transposing  the  lines. 

*  25"  So  Sym.     'I'he  meaning  of  the  Heb.  is  uncertain. 
»  15'  /.  e.,  soothing  words. 

*  15*  /.  €.,  in  the  tongue,  referring  to  perverse  speech. 
■  15*  Lit.,  is  a  breaking  of  the  spirit. 


100 


VIRTUES  TO  CHERISH 

16  ^*A  wise  man  is  called  discerning, 

And  sweet  speech"  increases  persuasiveness. 

12  "One  may  thoughtlessly  speak''  like  sword-thrusts.  Kind 

But  a  wise  man's  tongue"  is  healing. 
16  *A  mild  answer  turns  away  wrath, 

But  a  harsh  word  stirs  up  anger. 
16  ^Pleasant  words  are  like  honeycomb. 

Sweet  to  the  taste*^  and  healing  to  the  body.* 


118  ^®A  righteous  man  searches  out  his  neighbor,'  Heipfui- 

But  the  way  of  the  wicked  misleads  them. 


ness 


3  "Refuse  not  a  service  to  your  neighbor*  Liberality 

When  it  is  in  your  power  to  do  it. 
^*Say  not  to  your  neighbor,  '  Go,  and  come  again. 

And  to-morrow  I  will  give,  when  I''  have  it  by  me.'*^ 
31  ^All  day  long  a  wicked  man'  covets,' 

But  a  righteous  man  gives  and  withholds  not. 
19  ^Many  seek  the  favor  of  a  noble''  man. 

And  every  man  is  a  friend  to  one  who  gives. 
11  *^he  liberal  man'  shall  be  prospered,™ 

He  who  waters  shall  himself  be  watered. 
^®The  people  curse  him  who  withholds  grain," 

But  blessing  is  on  the  head  of  him  who  sells  it. 
14  '^He  sins  who  despises  his  neighbor. 

He  is  happy  who  pities  the  poor. 
19  "He  who  pities  the  poor  lends  to  the  Lord, 

And  he  will  repay  him  for  his  good  deed. 
17  ^He  who  mocks  the  poor  reproaches  his  Maker; 

He  who  is  glad  at  calamity  will  not  be  unpunished.  Mercy 

•  16"  Lit.,  sweetness  of  lips. 

^  12"  Lit.,  There  is  one  who  speaks  thoughtlessly. 

•  121'  Lit.,  the  tongue  of  wise  men. 

^  16**  lit.,  soul,  but  the  word  has  a  wide  range  of  meaning. 

•  16"  Lit.,  hone. 

'  12"  So,  lit.,  Heb.,  but  the  meaning  is  obscure  and  the  text  doubtful.  Th«  VSS.  and  com- 
mentators vary  widely  in  their  interpretations. 

«  3«'  Emending  the  Heb.  as  demanded  by  the  context. 

•>  3"  Heb.,  you.     If  this  is  correct,  we  may  read,  • 

Say  not  to  your  neighbor,  'Go  and  come  again,' 
And  '  To-morrow  I  will  give,'  when  you  have  it  by  you. 

'  21"  So  Gk.  and  the  implication  of  the  parallelism.  Heb.  has  no  subject.  The  meaning  is 
that  a  bad  man  is  always  wanting  something  for  himself,  while  a  good  man  is  always  giving  to 
others. 

'  21"  Heb.,  desires  desire.  Probably  a  scribe's  carelessness  is  responsible  for  this  meaning- 
less repetition  and  the  omission  of  the  subject. 

■i  19«  The  word  may  indicate  either  character  or  rank.  Here,  judging  by  the  parallelism,  it 
refers  to  generosity. 

'  11"  Lit.,  soul  of  blessing. 

"  11"  Lit.,  made  fat. 

■>  ll^*  /.  «.,  to  raise  the  price,  a  practice  common  in  all  lauds  and  ages. 

101 


MAN 

11  "A  kind  man  does  good  to  himself, 
A  cruel  man  liarnis  himself." 

31  ''Give  strong  drink  to  one  wlio  is  perishing, 
And  whie  to  the  bitter  in  soul; 
'Let  him  drink  and  forget  his  poverty 
And  remember  his  trouble  no  more. 
3  'Let  not  love  and  truth  leave  you, 
Bind  them  about  your  neck;P 
*So  you  will  enjoy  favor  and  a  good  reputation*" 
In  the  sight  of  God  and  mau. 

Love  10  ^Hatred  stirs  up  strife. 

But  love  overlooks  all  faults. 
15  "Better  a  dish  of  herbs  where  love  is, 
Thau  a  fatted  ox  with  hate. 

Kindness  I?4  ^'Say  not:  'I  will  do  to  him  as  he  did  to  me, 

*°*'''"'^  I  will  pay  back  the  man  for  his  deed.' 

an  enemy  ^   ''  •        i  •       i-       i 

25  ^^If  your  enemy  hungers,  give  hmi  food; 

If  he  thirsts,  give  him  water  to  drink; 

^For  you  will  heap  coals  of  fire  on  his  head. 

And  the  Lord  will  reward  you. 


K 

IVIan's  Duty  to  God 

§  56.     ReUgious  Virtues,  Pr.  9'°,  15^',  14^,  23'=-",  14"",  10",  19",  3^-«,  22*,  19», 

311.12^  29'8,  13l^  39-i«,  29",  1620,  28-^-26,  3*-« 


Rever  9  ^°The  beginning  of  wisdom  is  reverence  for  the  Lord, 

^®^  And  knowledge  of  the  Holy  One*  is  understanding, 

it  is  15  ^Reverence  for  the  Lord  is  the  result  of  wise  instruction,'' 

And  before  honor  goes  humility. 
14  ^He  who  walks  uprightly  reveres  the  Lord, 

But  he  who  is  crooked  in  his  ways  despises  him. 

°  11"  Heb.  has  his  soul  in  the  first  line  and  his  flesh  in  the  second,  but  the  words  do  not  imply 
such  a  contrast  as  their  Eng.  equivalents  suggest.  They  were  used  almost  interchangeably  to 
denote  the  whole  person. 

p  3'  Heb.  adds,  Write  them  on  the  tablet  of  your  mind,  wliich  is  omitted  by  some  Gk.  MSS. 
and  seems  to  have  been  added  by  mistake  from  7'.  A  scribe  writing  from  memorv  may  have 
confused  the  two  passages. 

<i  3*  Lit.,  name,  slightly  emending  the  Heb.,  which  reads,  understanding. 

Man's  Duty  to  God.— While  the  sages  have  not  the  religious  passion  of  the  prophets,  their 
wliole  philosophy  of  life  is  rooted  in  sincere  and  simple  piety.  The  expression,  reverence  for  the 
Lord  (lit.,  /fior  of  the  Lord),  is  regularly  used  where  we  should  say  reliuion. 

§  56  These  proverbs  reflect  a  conception  of  God  and  of  man's  relation  to  him  which  is  essen- 
tially the  same  as  that  of  the  N.T. 

»  Q'o  Heb.  may  be  read,  of  holy  men,  and  is  so  taken  by  several  VSS.  and  commentators. 
The  parallelism,  however,  favors  the  above  rendering. 

I  10"  Lit.,  ia  the  instruction  of  windom. 

102 


RELIGIOUS  VIRTUES 

23  ^^My  son,  if  you"  are  wise.  Its 

I  too,  I  shah  be  glad;'!  "''"'l'' 

i^Happy  shall  I  be," 

When  your  lips  speak  righteously.' 
"Do  not  envy  sinners. 

But  always  revere  the  Lord ; 
^'Assuredly  the  end  is  not  yet,* 

And  your  hope  will  not  be  cut  off. 
^^Listen,  my  son,  and  be  wise, 
And  walk  in  the  way  of  prudence.'' 
14  ^®He  who  reveres  the  Lord'  has  good  reason  to  be  confident,' 
And  his  children  will  have  a  refuge. 
^^Reverence  for  the  Lord  is  a  fountain  of  life. 
To  avoid  the  snares  of  death. 
10  ^^Reverence  for  the  Lord  prolongs  life,'' 

But  the  years  of  the  wicked  will  be  shortened. 
19  ^Reverence  for  the  Lord  leads'  to  life. 

He  who  hopes  in  him™  will  not  suffer  harm." 
3  ^Be  not  wise  in  your  own  eyes; 
Revere  the  Lord  and  turn  from  sin. 
^Then  you  will  have  health  of  body" 
And  your  bones  will  be  refreshed. 
29  ^The  reward  of  humility  and  reverence  for  the  Lord 
Is  riches  and  honor  and  life. 

19  ^A  man's  folly  brings  ruin  upon  him,P  Submis- 

And  then  he''  rages  against  the  Lord.  ^°° 

3  "My  son,  reject  not  the  discipline  of  the  Lord, 
And  do  not  spurn  his  reproof, 
^For  whom  he  loves  he  reproves. 
Even  as  a  father  the  son  in  whom  he  delights.  "■ 
29  **When  there  is  no  vision,  ^  the  people  are  unrestrained,  Regard 

But  he  who  keeps  the  teaching*  is  happy.  ligious 

~~ — ' teaching 

"  231*  Lit.,  your  heart  (i.  e.,  mind). 
"J  23'^  Lit.,  My  heart  will  rejoice,  even  I. 

"  23"  Lit.,  And  my  kidneys  will  be  joyful.     The  Hebrews  regarded  the  kidneys  and  bowels 
as  the  organs  of  emotion  and  the  heart  as  the  organ  of  the  intellect. 
'  23'°  Lit.,  upright  things. 

«  23"  Lit.,  there  is  an  after-part  (issue,  end).  Toy  translate.?,  There  is  a  future,  but  this  sug- 
gests the  future  life,  which  is  not  the  meaning.     Cf.  Hab.  2^*. 

•123"  Revising  the  Heb.  in  the  light  of  the  context  and  other  similar  passages  (cf.  4",  9"). 
'  1428  Emending  the  Heb.  as  required  by  the  context.     Heb.,  In  reverence  for  the  Lord  is,  etc., 
makes  the  second  line  refer  to  God's  children,  which  is  contrary  to  the  usage  of  the  book.     The 
children  of  the  righteous  man  must  be  meant  (cf.  20'). 

'  1428  Lit.,  has  a  .■strong  (ground  or  object  of)  confidence. 
k  102'  Lit.,  adds  days. 

'  1923  Supplying  the  verb,  which  is  not  expressed  in  the  Heb. 
"  1923  Adopting  Toy's  emendation  of  the  obscure  Heb. 
"  192!  Lit.,  be  visited  with  evil. 
°  3'  So  Gk.  and  a  slightly  revised  Heb. 
P  19'  Lit.,  ruins  his  way. 
1  19'  Lit.,  his  heart. 

'  3'2  On  this  vs.  cf.  notes  ''•  '  under  §  22. 

•29"  Gk.,  interpreter.  Since  Pr.  does  not  elsewhere  refer  to  prophetic  vision  and  the  par- 
allelism suggests  something  connected  with  the  teaching  of  the  wise,  it  is  not  improbable  that  the 
Gk.  is  closer  to  the  original  text  than  the  Heb. 

1 2918  xhe  Heb.  word  Torah  does  uot  have  in  this  book  its  technical  meaning,  the  Law. 

103 


MAN 

13  "He  who  despises  the  word  is  a  debtor  to  it, " 

But  he  who  reveres  the  commandment  will  be  rewarded. 

Honor  3  'Honor  the  Lord  with  your  wealth, 

With  the  best  of  all  your  income. 
*°Then  .>our  barns  will  be  filled  with  grain/ 
And  your  vats  overflow  with  wine. 

Tnut  JW  ^^Dread  of  man  lays  a  snare, 

But  he  who  trusts  in  the  Lord  is  secure." 
16  ^"He  who  acts  wisely  as  regards  the  word  will  prosper,* 

But  he  who  trusts  in  the  Lord  is  happy. 
S8  ''"A  greedy  man  stirs  up  strife. 

But  he  who  trusts  in  the  Lord  will  prosper.  ^ 
2^He  who  trusts  in  himself^  is  a  fool. 
But  he  who  walks  wisely  will  be  delivered. 
3  ^rust  in  the  Lord  with  all  your  heart. 
Depend  not  on  your  own  understanding; 
^n  all  you  do"  know  him  intimately,'* 
And  he  will  direct  your  paths. 


The  Rewards  of  Human  Conduct 

§  57.    Man  Shall  Reap  What  He  Sows,  Pr.  ipi,  12",  11",  228,  5a js^  igio,  28", 

IP,  14" 

Pr.  11  '^If  the  righteous  man  is  requited  on  earth. 

How  much  more  the  wicked  and  the  sinner  !* 
13  "From  the  fruit  of  a  man's  mouth  he  is  satisfied  with  good,'' 

And  the  work  of  man's  hands  will  return  to  him. 
11  ^^A  wicked  man  earns  deceitful  wages, 

But  he  who  sows  righteousness  has  a  true  reward. 
22  ^He  who  sows  iniquity  will  reap  trouble, 

And  the  crop  he  has  worked  for"  will  fail. 

"  13"  I.  e.,  is  under  an  obligation  like  that  of  a  debtor  who  has  given  a  pledge.  Both  text 
and  meaning,  however,  are  somewhat  doubtful. 

»  3'°  Revising  the  Heb.,  as  suggested  by  the  Gk. 
»  29''  Lit.,  set  up  high  (i.  e.,  where  he  will  be  safe). 

•  16M  Lit.,  find  good. 

w  28»  Lit.,  be  made  fat. 

■28*  Lit.,  in  his  heart  (or  mind). 

•  3'  Lit.,  in  all  your  ways. 

•>  3'  Heb.  reads  siniply,  know  him. 

The  Rewards  of  Human  Conduct. — The  teaching  of  the  wise  appeals  constantly  to  pruden- 
tial motives.     The  point  of  view  is  that  of  every-day  experience  and  common  sense. 

§  57  While  further  reflection  (Ecc,  Job)  showed  that  life  was  not  so  simple  as  it  seemed  to 
the  earher  sages,  as  a  general  rule  it  is  true  that  every  form  of  virtue  or  vice  brings  its  own  ap- 
propriate reward  or  punishment. 

•  11"  Gk.  has  quite  a  different  text  in  this  verse.     It  is  quoted  in  I  Pet.  4*'. 
b  12'«  Cf.  13»  and  note  >•  under  §  54. 

"  22'  Lit.,  the  grain  of  his  work.  This  reading  requires  an  emendation  suggested  in  part  by 
the  Gk.     Heb.,  the  rod  of  his  wralh. 

104 


MAN  REAPS  WHAT  HE  SOWS 

5  *^His  iniquities  will  take  him,'* 

And  in  the  cords  of  his  sin  will  he  be  held. 
'"He  will  die  for  lack  of  instruction. 
And  perish"  through  the  greatness  of  his  folly. 
18  ^°From  tiic  fruit  of  a  man's  mouth  his  belly  is  satisfied;' 

The  increase  of  his  lips  satisfies  him. 
38  "He  who  misleads  the  upright  in  an  evil  way 
Will  fall  into  his  own  pit. 
But  the  perfect  will  inherit  good. 
11  ^The  integrity  of  the  upright  shall  guide  them. 

But  the  crookedness  of  the  faithless  shall  ruin  them. 
14  "From  his  ways  one  of  perverse  mind  is  satisfied. 
And  so  from  his  dceds^  is  a  good  man. 

§  58.  Recompense  for  Right  or  Wrong  Conduct,  Pr.  1432,  139^  1028^  24»9-2o,  28S 
419.  18^  285,  1422.  19,  183,  12?,  107.  0,  2V,  132,  109,  122',  262,  II21,  28»8,  14", 
29»«,  2112,  1321^  1720^  156^  1325^  1220^  29",  1025,  24'6-i6,  10^",  12^  221-22,  iq^.  2«, 
11"  10",  12",  10",  28l^  102,  117^11524^  122,  1929,  118^  2118,  13«,  U'\  2V^ 

Pr.  14  '^he  wicked  stumble  in  adversity,  ^ope  °^ 

Tt  •  11  1  1        1  •       k  hopelesB- 

But  a  just  man  has  hope  when  he  dies."  neea 

13  'The  light  of  the  righteous  rejoices,' 

But  the  lamp  of  the  wicked  shall  be  put  out. 
10  2^he  hope  of  the  righteous  is  joy, 

But  the  expectation  of  the  wicked  will  perish. 
24  ispret  not  yourself  because  of  evil-doers. 

Nor  be  envious  of  the  wicked, 
^'^For  there  is  no  future'  for  the  bad  man, 

The  lamp  of  the  wicked  shall  be  put  out. 

38  'The  wicked  flee  when  no  one  is  pursuing,  Moral 

But  the  righteous  are  bold  as  a  lion.  or^<fw- 

4  '®The  way  of  the  wicked  is  as  darkness:  ardioe 

They  know  not  at  what  they  stumble. 
'*But  the  path  of  the  righteous  is  as  the  light  of  dawn. 
Shining  more  and  more  brightly  till  full  daylight.'' 

<i  6^  Heb.  adds,  the  wicked  man.  Since  the  verb  already  has  an  object  {him),  this  is  probably 
a  marginal  gloss. 

•  5^  Instead  of  this  line  Gk.  has  two  lines,  which  seem  to  be  simply  variant  readings  of  the 
Heb.  One  of  them  has  perish,  as  above,  and  this  is  supported  by  the  parallelism.  Heb.,  go 
astray,  makes  an  antichmax. 

«  IS"  Cf.  12".  above,  and  132,  §  54. 

«  14"  SliRhtly  revising  the  Heb.,  which  reads,  from  upon  him. 

§  58  While  the  rewards  and  punishments  referred  to  in  these  proverbs  are  mostly  external 
and  temporal,  the  effects  of  conduct  upon  character  itself  are  not  ignored. 

b  14U  This  seems  to  reflect  a  hope  of  a  blessed  hereafter,  but  the  reading  is  uncertain.  A 
slight  emendation,  supported  by  the  Gk.,  gives  the  following: 

A  wicked  man  is  overthrown  by  his  wickedness, 
But  a  righteous  man  trusts  in  his  integrity. 

'  13'  Some  commentators  emend  to  read,  shines. 

1  24»o  Lit.,  end  {issue,  after-part). 

k  411  The  exact  meaning  of  this  line  is  not  certain:  the  VSS.  and  commentators  give  various 
interpretations.  The  general  contrast  between  stumbling  in  darkness  and  walking  securely  by 
daylight,  however,  is  quite  clear. 

105 


MAN 


Moral 
percep- 
tion or 
blindness 


Truth  or 
error 


28  ^Evil  men  do  not  understand  justice, 

lint  they  who  seek  the  Lord  understand  all.' 

14  "Do  not  they  go  astray  who  plan  evil? 

But  kindness  and  faithfulness  are  for"  those  who  plan  good. 


Honor  or 

bumilia- 

tion 


"Evil  men  bow  before  gootl  men, 

And  the  wicked  at  the  gates  of  a  righteous  man. 
18  HVith  tlie  coming  of  the  wicked  comes  also  contempt. 

And  witli  ignominy  comes  reproach. 
13  ^According  to  his  intelligence  a  man  is  praised. 

And  a  prejudiced"  man  will  be  despised. 


Remem- 
brance or 
oblivion 


10  ^The  memory  of  the  just  shall  be  blessed. 
But  the  name  of  the  wicked  shall  rot. 


Blessed- 
ness or 
violence 


blessings  are  on  the  head  of  the  just. 
But  grief"  shall  seal^  the  mouth  of  the  wicked. 

21  ^The  violence  of  the  wicked  will  sweep  them  away. 
Because  they  refuse  to  act  justly. 

13  ^From  the  fruit  of  a  man's  mouth  he  eats  good, 
But  the  desire  of  the  treacherous  is  violence."! 


Deliver- 
ance or 
misfor- 
tune 


10  'He  who  lives  uprightly  lives  securely. 

But  he  whose  ways  are  crooked  shall  suffer.' 
12  ^'No  trouble  shall  be  sent  to  the  righteous. 

But  the  wicked  are  full  of  misfortune. 
26  ^Like  the  sparrow  in  its  wandering,  like  the  swallow  in  its  flying. 
So  a  curse  without  cause  will  not  fall.^ 

11  ^^Most  assuredly'  the  evil  man  will  not  go  unpunished. 

But  the  seed  of  tlie  righteous  will  be  delivered. 
28  ^^ne  who  walks  uprightly  will  be  saved. 
But  one  of  crooked  ways"  will  fall.^ 


Prosper- 
ity or 
calamity 


14  "The  house  of  the  wicked  will  be  destroyed. 
But  the  tent  of  the  upright  will  flourish. 


'  28^  To  us  this  proverb  euKgests  the  problem  of  God's  justice,  but  the  original  meaninK  waa 
probably  that  only  those  who  seek  to  know  God's  will  run  perceive  what  is  right. 

™  14**  Inserting  the  preposition,  which  is  found  in  the  Gk.  and  needed  in  the  Heb. 

"12"  Lit.,  twisted  in  mind. 

o  10«  So  Gk.     Ueb.,  violence. 

t>  !()•  Lit.,  cover. 

0  132  Cf.  note  v  under  §  54. 

'  10'  With  Toy  slightly  emending  the  Heb.,  which  reads,  shall  be  known. 

'  26*  Lit.,  come ;  i.  e.,  be  accomplished. 

*  11"  Lit.,  hand  to  hand;  i.  e.,  I  will  give  you  my  hand  on  it! 

"  28"  Lit.,  crooked  of  ways.  As  in  vs.  •,  ways  has  the  dvial  form  (two  ways),  but  the  reason  for 
this  form  and  its  significance  in  this  coimection  are  not  clear. 

"  28"  Heb.  adds,  in  one.  Some  take  this  to  mean,  at  once,  but  this  is  doubtful.  Others  emend 
the  phrase.     Toy  regards  it  as  a  gloss  on  the  two  ways  of  the  Heb.  text. 


106 


RECOMPENSE  FOR  CONDUCT 

29  '"When  the  wicked  increase,"  crime  increases, 

But  the  righteous  will  see  their  fall. 
21  "A  just  man  who  considers  the  house  of  a  wicked  man 

Overturns  the  wicked  to  evil.^ 
13  ^'Misfortune  pursues  the  sinners, 

But  good  fortune  rewards  the  righteous.  ^ 
17  ^°A  perverted*  man  finds  no  satisfaction,* 

And  a  double-tongued''  man  gets  into  trouble. 


15  ^In  the  house  of  the  righteous  is  much  treasure, 
But  in  the  revenues  of  the  wicked  is  trouble." 


Riches  or 
trouble 


13  *^A  righteous  man  eats  till  his  appetite  is  satisfied. 
But  the  belly  of  the  wicked  suffers  want. 


Plenty  or 
want 


13  '^"Deceit  is  in  the  mind  of  those  who  plan  evil. 
But  those  who  counsel  peace  have  joy. 

29  *In  his  transgression  an  evil  man  is  snared,"* 
But  a  righteous  man  sings  and  rejoices. 


Joy  or 
•vU 


10  *^When  the  tempest  passes,  the  wicked  man  is  no  more. 

But  the  righteous  man  is  established  forever.^ 
24  '*Lie  not  in  wait^  against  the  home  of  the  just. 
Do  not  rob  the  place  where  he  rests; 
'Tor  seven  times  the  just  falls  and  rises. 
But  the  wicked  totter  in  ruin. 
10  '°A  righteous  man  will  never  be  removed. 

But  the  wicked  will  not  inhabit  the  land. 
12  IVicked  men  are  overthrown  and  are  no  more. 

But  the  house  of  the  righteous  will  stand. 
2  ^'For  the  upright  will  inhabit  the  land, 
And  the  perfect  will  remain  in  it; 
^But  the  wicked  will  be  cut  off  from  the  land. 
And  the  treacherous  will  be  rooted  out  of  it. 


Stability 
or  inse- 
curity 


10  ^The  Lord  does  not  let  the  righteous  go  hungry. 
But  he  disappoints  the  desire  of  the  wicked. 

"  29"  Some  commentators  emend,  as  in  vs.  ^  (cf.  §  43),  to  read  rule,  or  come  into  power.  It  is 
perhaps  better  here  to  assume  that  the  word  iiicrease  implies  coming  into  power,  for  the  repetition 
of  the  verb  is  probably  intentional  (cf.  Ecc.  I's,  5"). 

I  21H  This  does  not  make  sense  and  can  hardly  be  original,  but  none  of  the  emendations  which 
have  been  suggested  is  satisfactory.  Possibly  the  original  meant  Consigns  the  wicked  to  ruin  (cf. 
Job  5»). 

y  13^'  Hcb.,  He  rewards  the  righteous  with  good. 

'  17"  Lit.,  t%visied  in  mind. 

•  l?™  Lit.,  good. 

*>  l?'"  Lit.,  turned  in  his  tongue. 
'  15«  Cf.  note  on  this  vs.  under  §  38. 

"1  29'  Repointing  the  Heb.  as  read  by  Syr.  and  Targ.  Heb.,  in  the  transgression  of  an  evil  man 
is  a  snare. 

•  10"  Lit.,  an  everlasting  foundation. 

'  24U  Heb.  adds,  O  reicked  Tnan,  but  this  is  probably  a  glosa. 

107 


Fulfil- 
ment of 
desires 
or  fears 


MAN 

'^What  the  wicked  man  fears  will  come  upou  him. 
But  what  the  righteous  desire  will  be  granted.* 


Life  or 
dsath 


11  '*True  righteousness*"  leads'  to  life, 

But  when  one'  pursues  evil,  it  leads'  to  death.'' 
10  ^®A  righteous  man's  wage  leads'  to  life, 

A  wicked  man's  income  to  destruction.' 
13  '^^In  the  path  of  righteousness  is  life, 

But  the  way  of  evil™  leads  to"  death. 
10  ^*A  righteous  man's  mouth  produces"  wisdom. 

But  a  false  tongue^  will  be  cut  off. 
38  '^A  man  oppressed  with  the  blood  of  a  person 

Will  flee  to  the  pit;  let  them  not  seize  him."* 

10  ^Treasures  unjustly  acquired  profit  nothing. 

But  righteousness  delivers  from  death. 

11  "When  a  wicked  man  dies,  his  expectation  perishes. 

And  the  hope  of  strength  perishes.'' 
15  ^*The  upward  way  of  life  is  for  the  wise  man. 
That  he  may  avoid  Sheol  below. 


Divine 
favor  or 
condem- 
nation 


13  '^A  good  man  will  obtain  favor  from  the  Lord, 
But  a  designing  man*  he  will  condemn. 

19  ^'Rods*^  are  prepared  for  scoffers 
And  stripes  for  the  backs  of  fools. 


The 

wicked  a 
ransom 
for  the 
righteous 


11  ®The  righteous  man  is  rescued  from  trouble. 
And  the  wicked  man  takes  his  place.  *• 

31  ^*The  wicked  man  is  a  ransom  for  the  righteous. 
And  the  treacherous  man  for^  the  upright. 


Right- 
eousness 
its  own 
reward 


13  ^Righteousness  preserves  the  man  of  integrity," 
But  wickedness  overthrows  the  sinner. 


'  10"  Repointing  the  Heb.  verb  as  passive. 

^  11"  So  Heb.,  as  interpreted  by  BDB.  Many  commentators,  in  the  interest  of  closer 'parallel- 
ism,  prefer  to  emend  so  as  to  read,  He  who  associates  with  (or  follows  after)  righteousness. 

'  11",  10"  The  verb  is  not  expressed  in  the  Heb. 

i  11"  Lit.,  one  who. 

k  11"  Heb.,  is  death,  but  not  so  the  VSS. 

'  10"  Heb.,  sin ;  but  the  above  reading,  which  requires  only  a  slight  emendation,  gives  better 
parallelism.  The  point  of  the  verse  is  that  wealth  without  character  does  more  harm  than  good 
to  its  owner. 

,  4    m  122'  Heb.  has  after  way  another  noun  meaning  path,  but  this  does  not  make  sen-se  and  must 
be  a  mistake  for  some  word  expressing  a  contrast  to  the  righteousness  of  the  preceding  line. 

■•  122»  Supplying  the  verb  (which  is  not  expressed  in  the  Heb.)  and  by  a  change  of  one  vowel 
restoring  the  preposition  as  in  the  VSS.  and  many  Heb.  MSS. 

°  10"  The  Heb.  word  means  lit.,  bear  fruit. 

V  10"  Lit.,  tongue  of  falsehood. 

1  28"  The  text  and  meaning  of  this  vs.  are  uncertain.  Toy  conjectures  that  it  ia  a  quotation 
from  a  law-book,  inserted  here  by  mistake. 

'  11"  The  text  and  meaning  of  this  proverb  are  doubtful. 

•  12»  Lit.,  a  man  of  devices. 

>  19"  So  Gk.  and  a  slightly  revised  Heb.    The  trad,  text  reads,  judgmenta, 
"11'  Lit.,  comes  instead  of  him. 
»  21"  Lit.,  instead  of 

*  13*  Lit.,  the  perfect  of  iDay. 

108 


RECOMPENSE  FOR  CONDUCT 

14  "From  his  ways  one  of  perverse  mind  is  satisfied. 

And  so  from  his  deeds  ^  is  a  good  man. 
21  "He  who  pursues  righteousness  and  kindness 

Will  find  life^  and  honor. 

IV 

Numerical  Enigmas 
§ 59.    Four  Classes  of  Evil-Doers,  Pr.  30"" 

[There  are  three  kinds  of  men  whom  the  Lord  hates. 

And  four  that  are  abhorrent  to  him :] 
Pr.  80  "Those'  who  curse  their  fathers 

And  do  not  bless  their  mothers; 
*^hose  who  are  pure  in  their  own  eyes 

And  are  not  cleansed  of  their  filth; 
"Those  whose  eyes  are — oh,  how  lofty ! — 

And  whose  eyelids  are  upraised; 
'^Those  whose  teeth  are  swords 

And  their  incisors''  knives, 

To  devour  the  poor  from  the  earth 

And  the  needy  from  among  men. 

§  60.    Four  Things  That  Are  Never  Satisfied,  Pr.  30"-i« 

Pr.  30  **There  are  three  things  that  are  never  satisfied. 
Four  which  do  not  say,  'Enough': 
*^heol,  the  barren  womb, 
The  earth,  not  satisfied  with  water. 
And  fire,  which  does  not  say,  'Enough.' 

§  61.    Four  Things  That  Are  Incomprehensible,  Pr.  30"-!' 

Pr.  30  '*There  are  three  things  that  are  too  wonderful  for  me. 
And  four  which  I  do  not  understand : 

*  14"  SliKhtly  revising  the  Heb.,  which  reads,  from  upon  him. 

y  211  Heb.  inserts  righteousness,  doubtless  through  an  error  in  copying. 

Numerical  Enigmas. — Regarding  the  possibiUty  that  some  of  the  earliest  proverbs  were 
originally  riddles,  of.  Introd.,  p.  14.  In  the  case  of  these  later  and  more  elaborate  compositions 
it  is  not  likely  that  the  original  form  was  a  question  and  an  answer,  but  in  any  case  the  form  is 
closely  related  to  the  enigma.     For  another  example  of  the  same  type,  of.  6"",  §  14. 

§  69  In  this  section  the  introductory  statement  (cf.  vss.  ''•  '«■  21.  Ji,  2»)  is  missing,  but  it  is  not 
unlikely  that  the  original  text  contained  such  a  statement,  for  the  vss.  do  not  form  sentences  in 
themselves,  but  simply  name  the  four  classes  of  evil-doers,  thus  falling  into  the  same  literary 
mould  as  the  other  groups  which  follow  them.  A  conjectural  introduction  has  therefore  been 
supplied  above  in  brackets,  following  the  analogy  of  6^^. 

"  30"  Lit.,  A  generation,  and  so  throughout  this  section.  Here,  however,  as  often,  the  word 
signifies  a  general  class  rather  than  the  men  living  at  a  particular  time. 

b  30K  The  Heb.  word  is  simply  a  synonym  for  teeth. 

i  60  Heb.  Introduces  this  proverb  with  a  line  which  no  commentator  has  satisfactorily  ex- 
plained, and  which  is  therefore  omitted  from  the  translation.  It  reads,  ht..  The  leech  has  two 
daughters,  give,  give.  It  should  be  noted  that  this  section  simply  records  what  a  thoughtful  man 
has  observed;  it  has  no  moral  teaching. 

{  61  Again  we  find  observation  rather  than  moral  teaching.  Cf.  I  Kgs.  4'!-".  The  vulture, 
serpent,  and  ship  follow  no  roads  or  paths  and  leave  no  trace  behind.  Equally  mysterious  are  the 
ways  of  lovers. 

109 


MAN 

'The  way  of  a  vulture  in  the  heavens. 
The  way  of  a  serpent  upon  a  rock, 
The  way  of  a  ship  in  the  heart  of  the  sea. 
And  the  way  of  a  man  with  a  maid." 

§  62.     Four  Things  That  Are  Intolerable,  Pr.  SO^'-" 

Pr.  30  ^'Under  three  things  the  earth  trembles. 

And  under  four  it  cannot  bear  up: 
^Under  a  servant  when  he  becomes  king, 

And  a  fool  when  he  is  satisfied  with  food, 
^Under  an  unpopular**  woman  when  she  gets  married. 

And  a  maid  who  becomes  heir  to  her  mistress. 

§  63.     Four  Things  Which,  Though  Small,  Manifest  Great  Foresight,  Pr.  30"-»« 

Pr.  30  ^''Tlierc  are  four  things  which  are  small  in  the  earth 

But  wiser  than  the  wise:® 
^^he  ants,  a  people  not  strong. 

Yet  they  prepare  their  food  in  the  summer; 
^^The  badgers,  a  people  not  mighty. 

Yet  they  make  their  homes  in  the  rocks; 
^The  locusts  have  no  king. 

Yet  they  all  go  out  in  companies;' 
2^The  lizard  you  may  seize  in  your  hands. 

Yet  she  is  in  royal  palaces.^ 

§  64.     Four  Things  Which  Are  Stately  in  Their  Going,  Pr.  3CP»-« 

Pr.  30  -^There  are  three  things  of  stately  gait. 

And  four  which  are  stately  in  their  walking: 
^°The  lion,  mighty  among  the  beasts. 

Who  turns  his  back  to*^  none; 
^^The  cock,  strutting  proudly;'  the  he-goat; 

And  the  king  against  whom  there  is  no  rising.' 

o  3019  xhe  word  used  here  is  the  one  used  in  Is.  7".  It  means,  lit.,  o  young  woman,  whether 
married  or  immarried. 

§  62  The  ."!ine  who  in  these  proverbs  sings,  as  it  were,  his  litany  has  watched  the  world  go 
by  and  enjoyed  the  spectacle  witli  a  keen  but  good-natured  sense  of  humor. 

■i  30=^  Lit.,  hated. 

§  63  The  joy  of  observing  interesting  things  is  the  only  motive  of  these  as  of  the  preceding 
V88.,  though  it  is  easy  enough  to  draw  a  moral  from  them. 

•  30"  Pointing  the  Heb.  as  it  was  read  by  the  Gk.,  Sjt.,  and  Lat. 

'30^'  Lit.,  dividing;  i.  e.,  arranging  themselves  in  regular  divisions. 

"  30^8  7.  e.,  though  apparently  helpless,  the  lizard  manages  to  make  its  way  even  into  the 
closely  guarded  palace. 

§  64  Here  something  of  the  sesthetic  interest  appears  in  the  pleasure  of  watching  graceful, 
stately  motion. 

'■  30^"   Lit.,  turns  from  the  face  of. 

'  30"  Heb.,  that  which  is  (jirded  about  the  loins.  VSS.,  the  cock.  The  word  rendered  strutting 
proudly  is  obtained  (following  Toy)  by  an  emendation  of  the  word  for  loins.  Many  other  inter- 
pretations have  been  offered  by  ancient  and  modern  commentators. 

i  30"  This  reading  is  very  doubtful,  but  none  better  has  been  proposed.  The  text  is  un- 
doubtedly corrupt. 


110 


THE  BOOK  OF  ECCLESIASTES 


THE  BOOK  OF  ECCLESIASTES 


KOHELETH'S  VAIN  QUEST  FOR  THE  REAL  VALUES  IN  LIFE 

§  1.    The  Eternal  Wheel  of  Things,  Ecc.  P" 

Ecc.  1         ^Vanity'  of  vanities,  says  Koheleth,'' 
Vanity  of  vanities !    All  is  vanity. 


Vanity 
of  human 
effort 


^What  gain  has  man  from  all  his  toil, 

Which  he  puts  forth  under  the  sun  ?° 
*rhe  generations  come  and  go. 

But  the  earth  remains  forever, 
^he  sun  rises  and  the  sun  sets. 

And  comes  hastening  back  to  his  rising  place.'' 
*Round  to  the  south  and  circling  to  the  north. 

Circling,  circling  goes  the  wind. 

And  on  its  circuits  the  wind  returns. 
^All  the  streams  flow  into  the  sea, 

And  yet  the  sea  is  not  full; 

To  the  place  from  which  the  streams  flow. 

From  there  they  flow  again. 


Nature's 

endleM 

cycles 


^All  things  are  wearied  with  labor; 
No  man  is  able  to  describe  it; 
The  eye  is  not  satisfied  with  seeing. 
Nor  is  the  ear  filled  with  hearing. 
'What  has  been  is  what  shall  be, 
And  what  has  been  done  is  what  shall  be  done; 


Nothing 

brings 

lasting 

eatisfac- 

tion 


Koheleth's  Vain  Quest  for  the  Real  Values  in  Life. — As  has  already  been  stated  in  the 
Introd.,  pp.  17-21,  the  heart  of  the  Book  of  Ecclesiastes  comes  from  an  ancient  Jewish  sage,  who 
calls  himself  Koheleth.  In  a  series  of  brilliant  gnomic  essays  he  discusses  at  length  the  value  of 
those  things  for  which  men  strive  and  the  possibility  of  attaining  happiness.  At  the  very  begin- 
ning he  states  his  thesis:  Vanity  of  vanities,  all  is  vanity.  To  him  all  human  struggle  seems  unsat- 
isfying and  fruitless.  The  first  reason  for  this  pessimistic  conclusion  is  set  forth  in  a  weird  poem, 
1'".  The  author  then  passes  over  into  half  prose,  half  poetry.  The  whole  discussion  closes  with 
a  brilliant  poem  in  which  the  young  are  urged  to  enjoy  those  pleasures  which  youth  offers  before 
palcying  old  age  destroys  all  possibilities  of  enjoyment,  11 '-12^. 

§  1  In  this  section  the  reader  feels  throughout  the  weakness  of  old  age.  The  matchless  order 
and  rhythm  of  nature,  instead  of  inspiring  awe  and  confidence  in  the  divine_^  Ruler,  only  intensify 
the  author's  overpowering  ennui.  Heb.  prefixes  the  title:  ^The  words  of  Koheleth,  son  of  David, 
king  in  Jerusalem  (cf.  note  on  §  2  and  Introd.,  p.  7). 

"  1'  Lit.,  breath  or  nothingness.     The  word  is  used  forty  times  by  the  author. 

''  1'  Possibly  the  words  saya  Koheleth  are  secondary,  for  the  author  of  the  original  sectiona 
usually  speaks  in  the  first  rather  than  in  the  third  person. 

«  1'  Another  characteristic  idiom.  It  is  used  by  Koheleth  twenty-five  times.  It  refers  to 
all  terrestrial  things. 

■•  1'  The  sun  is  thought  of  as  animate  and  returning  at  night  through  the  subterranean  pas- 
sage to  the  east,  where  it  rises.  For  the  same  idea,  cf.  Vergil,  Georg.  I,  250.  Also  cf.  II  Kgs.  23" 
and  Ps.  19«. 


113 


KOHELETH'S  VAIN  QUEST 

There  is  nothing  new  under  the  sun. 
^''Is  there  anything  of  which  it  may  be  said, 

'See,  this  thing  is  new'? 

Already  it  existed  in  preceding  ages." 
"There  is  no  remembrance  of  those  who  were  earlier; 

Also  the  men  who  shall  be  later 

Shall  not  be  remembered  by  those  still  later. 

§  2.    The  Futility  of  Those  Things  for  Which  Men  Strive,  Ecc.  l«-2»« 

The  Ecc.  1  '^I,  Koheleth,  was  king  over  Israel  in  Jerusalem.     "And  I  applied 

man's         ™y  D^iid  to  searching  out  and  exploring  by  wisdom  all  that  is  done  under 
toil  heaven.     But  it  is  a  wretched  task  that  God  has  given  men  as  their  occupa- 

tion.    "I  have  seen  everything  that  is  being  done  under  the  sun,  and  it  is 
nothing  but  an  illusion^  and  a  chasing  of  tlie  wind.s 

^^What  is  crooked  cannot  be  made  straight. 
What  is  lacking  can  never  be  supplied.  •* 
**I  said  to  myself,'  'See,  I  have  grown  and  attained  more  wisdom  than  all 
who  were  before  me  over  Jerusalem,  and  my  mind  has  gained  a  large  vision 
of  wisdom  and  knowledge.'     ^'When  I  carefully  investigated'  wisdom  and 
knowledge,  madness  and  foUy,^  I  learned  that  this  also  is  a  pursuit  of  wind. 
^*For  more  wisdom  brings  more  trouble, 
And  an  increase  of  knowledge  an  increase  of  pain. 
2  ^1  said  to  myself,  '  Come  now,  I  will  make  a  test  of  pleasure  and  of  self- 
indulgence;'  but  I  found  that  this  too  was  an  illusion.     -I  said  of  laughter, 
*It  is  madness;'  and  of  pleasure,  'What  does  it  accomplish.'''     'I  found  out 
how  to  stimulate'  my  body  with  wine — though  my  reason  was  always  in 
control™ — and  how  to  indulge  in  folly,  until  I  should  discover  whether  this 
is  a  good  way  for  men  to  spend  all  the  days  of  their  life  on  earth.     ^I  under- 
took great  enterprises;  I  built  houses  for  myself;  I  planted  vineyards  for 
myself;  *I  had  gardens  and  parks  laid  out,  and  I  planted  in  them  all  kinds 
of  fruit  trees.     *I  had  pools  of  water  constructed  to  irrigate  a  forest  of  grow- 
ing trees.     ^I  bought  male  and  female  slaves  and  had  others  who  were  born 
in  my  house.     I  also  had  greater  possessions  of  herds  and  flocks  than  all 
my  predecessors   in  Jerusalem.     ^Besides  I  amassed  silver  and  gold  and 

<■  I'l  With  certain  MSS.  sliRhtly  correcting  the  Heb. 

§  2  In  this  section  Koheleth  cites  his  more  personal  experiences  to  prove  that  all  human 
effort  is  vain.  These  experiences  he  presents  under  the  assumed  guise  of  Solomon,  the  Magnifi- 
cent, who  was  also  the  traditional  father  of  the  wisdom  school.  By  bitter  experience  Koheleth 
has  found  that  all  the  things  which  men  ordinarily  regard  as  sources  of  happiness — knowledge, 
wisdom,  gratification  of  the  appetites  and  passions,  the  sense  of  power  and  achievement,  and  the 
possession  of  wealth — utterly  fail  to  give  abiding  happiness. 

'  1"  The  noun  translated  illusion  here  and  in  the  remainder  of  the  book  is  the  one  translated 
vanity  in  ^  (sec  note  "). 

«  1"  /.  e.,  utterly  futile.  The  meaning  of  the  Heb.  verb  is  doubtful,  as  it  occurs  only  in  Ecc. 
It  may  mean  fen]  inn  or  longing  for. 

■>  1'^  The  Heb.  must  be  sHghtly  revised  as  the  context  demands. 

■  1"  Lit.,  comrmiiicd  with  my  soul. 

i  1"   I..it.,  /  gave  my  mind  to  know. 

^  1"  Slightly  correcting  the  Heb. 

'  2'  Lit.,  draxo  out. 

■°  2'  I.  c,  keeping  within  the  bounds  of  discretion. 

114 


FUTILITY  OF  STRIVING 


the  treasures  of  kings  and  of  provinces.  I  secured  for  myself  male  and 
female  singers,  and  all  that  gives  pleasure  to  men,  including  many  con- 
cubines." 

»I  became  far  richer  than  any  of  my  predecessors  in  Jerusalem;  and  my 
wisdom,  too,  remained  with  me.  ^"I  withheld  from  myself  nothing  that  I 
craved;  I  did  not  deny  myself  any  pleasure,  for  I  found  enjoyment  in  all 
my  toil,  and  this  was  the  reward  for  all  my  effort.  ''But  when  I  considered 
all  that  my  hands  had  made,  and  what  by  toil  I  had  accomplished,  it  all 
seemed  but  an  illusion  and  a  chasing  of  the  wind.  Nothing  under  the  sun 
was  worth  while. 

'^Then  I  turned  to  investigate  wisdom  and  madness  and  folly.  For  what 
can  the  man  do  who  comes  after  the  king  ?  What  has  already  been  done !" 
"And  I  saw  that  wisdom  is  as  superior  to  folly  as  light  to  darkness.  "The 
wise  man's  eyes  are  in  his  head,p  but  the  fool  walks  in  darkness;  and  yet  I 
know  that  the  same  fate  overtakes  them  all. 

^^o  I  said  to  myself,  'The  fate  of  the  fool  will  also  overtake  me.  Of  what 
advantage  then  is  my  superior  wisdom?'^  So  I  said  to  myself,  'This,  too, 
is  an  illusion.  ^®For  the  wise  man  is  no  more  remembered  forever  than  the 
fool;  for  in  the  days  to  come  everyone  will  be  forgotten.  Alas  !  the  wise  man 
dies  just  like  the  fool!'  '"So  I  hated  life,  because  the  work  that  is  done 
under  the  suu  seemed  evil  to  me,  for  all  is  illusion  and  a  chasing  of  the 
wind. 

**Also  I  hated  all  that  for  which  I  had  toiled  under  the  sun,  for  I  must  leave   Vanity  of 
it  to  my  successor;  "and  who  knows  whether  he  will  be  a  wise  man  or  a   to  possess 
fool  ?     Yet  he  will  control  all  that  for  which  I  have  toiled  and  exercised  my 
wisdom  under  the  suu.     This  also  is  an  illusion. 

^"So  I  gave  myself  up  to  despair  over  all  for  which  I  had  toiled  under  the 
sun,  ^'for  a  man  who  toils  with  wisdom  and  knowledge  and  success  must  leave 
his  property  to  one  who  has  not  toiled  for  it.  This  also  is  an  illusion  and  a 
great  misfortune.  ^^For  what  does  a  man  get  for  all  his  labor  and  his  care- 
fully laid  plans  for  which  he  toils  under  the  sun  ?  'Tor  all  his  days  are  full 
of  pain''  and  his  task  a  vexation,  with  no  rest  for  his  mind  even  at  night. 
This  also  is  an  illusion.  "''There  is  nothing  better  for  a  man  than  to  eat 
and  drink  and  find  pleasure^  in  his  toil.  This  also,  I  perceive,  is  the  gift  of 
God.  ^Tor  who  can  eat  or  who  can  have  enjoyment  apart  from  him.''* 
^''''But  this,  too,  is  an  illusion  and  a  chasing  of  the  wind." 


and 

attain 

wealth 


"  2'  The  exact  meaning  of  the  Heb.  is  not  clear.  Gk.  and  Theod.,  male  and  female  cup- 
bearers.    The  context  demands  a  meaning  akin  to  that  given  above. 

"  2'^  I.  e.,  the  king  with  royal  resources  at  his  command  is  able  to  exhaust  every  possibility 
of  pleasure. 

V  2"  /.  e.,  he  can  at  least  see  where  he  is  going. 

121'  Lit.,   Why  then  am  I  excessively  wise? 

'  2^"  Lit.,  are  pains. 

'  22<  Lit.,  cause  himself  to  see  good.  As  Jastrow  has  pointed  out,  this  is  current  slang,  exactly 
equivalent  to  our  phrase  having  a  good  time. 

'  2'^  Slightly  changing  the  Hob.     So  Gk.,  iSyr.,  and  Lat.,  and  some  Heb.  MSS. 

u  2^8  The  first  part  of  this  verse  reads:  For  to  the  man  who  please.<i  liim  lie  gives  wisdom,  knowl- 
edge, and  joy ;  but  to  the  sinner  he  (jivex  travail,  to  gather  and  to  heap  up,  that  he  may  give  to  him  who 
pleases  God.  This  absolutely  contradicts  the  thought  of  '--",  in  which  Koheleth  maintains  that 
a  like  fate  awaits  the  wise  man  and  the  fool.  It  was  evidently  added  by  a  later  sage  who  wished 
to  correct  the  author's  false  teaching. 


115 


Fixed 

time 

foraU 


KOHELETH'S  VAIN  QUEST 

§  3.    Man's  Helplessness  Under  God's  Fixed  Rule,  Ecc.  3*-*' 

Ecc.  3         ^For  everything  there  is  a  fixed  season, 

And  a  time  for  every  purpose  under  heaven : 


^At 

At 
3At 

At 
*Ati 

At 
"^Ati 

At 
^Ati 

At 
'At 

At 

8At 

At 


me  to  be  born  and  a  time  to  die/ 

me  to  plant  and  a  time  to  uproot  what  is  planted, 

me  to  kill  and  a  time  to  heal, 

me  to  tear  down  and  a  time  to  build, 

me  to  weep  and  a  time  to  laugh, 

me  to  wail  and  a  time  to  dance, 

me  to  scatter  stones  and  a  time  to  gather  stones, 

me  to  embrace  and  a  time  to  refrain  from  embracing, 

me  to  seek  and  a  time  to  lose, 

me  to  keep  and  a  time  to  cast  away, 

me  to  rend  and  a  time  to  sew, 

me  to  keep  silence  and  a  time  to  speak, 

me  to  love  and  a  time  to  hate, 

me  of  war  and  a  time  of  peace. 


Man'a 
fixed 
rAle  is 
to  make 
the  beet 
out  of 
life 


God'a 
wiU 
irrevo- 
cable 


No 
jtutice 


'Wliat  profit  has  the  worker  in  the  fruit  of  his  toil  ?  "I  have  seen  the  task 
which  God  has  given  men  to  do.  ^'He  has  made  everything  beautiful  in  its 
season,  but  he  has  also  put  ignorance''  in  men's  minds,  so  that  they  cannot 
discover  from  beginning  to  end  the  work  that  God  is  doing.  ^-I  know  that 
there  is  nothing  better  for  them  than  to  rejoice  and  to  do  good  while  they 
live.  "Also  that  every  man  should  eat  and  drink  and  have  a  good  time* 
in  all  his  toil  is  the  gift  of  God. 

"I  know,  too,  that  whatever  God  does  is  eternal;  nothing  can  be  added 
to  it  nor  taken  from  it;  and  God  has  done  so  tliat  men  may  revere  him. 
^What  is  there  that  now  is  ?  Already  it  has  been,  and  that  which  is  to  be 
already  is,  and  God  will  seek  again  that  which  has  been  driven  away. 

§  4.    Man's  Lot  No  Better  Than  That  of  the  Beast,  Ecc.  3'"-^ 

Eec.  3  "Moreover  I  saw  under  the  sun  in  the  place  of  justice,  crime; 
yes,  in  the  place  of  righteousness  there  was  wickedness !  ^*I  said  to  myself, 
'It  is  for  the  sake  of  mankind,  that  God  may  test  them,  and  show  them  that 
they  are  beasts.' ^     '^For  the  fate  of  mankind  and  of  beasts  is  the  same. 

§  3  The  author  proceeds  to  illustrate  still  further  the  vanity  (illusion)  of  all  human  endeavor. 
Man  is  circumscribed  on  every  side  by  fixed  limitations  which  forbid  the  realization  of  his  highest 
aspirations.     Eating  and  toil  are  the  only  sources  of  real  pleasure  left  open  to  man  under  God's 

»  3»  The  author  probably  means  that  the  time  of  a  man's  birth  and  the  time  of  his  death  are 
both  fixed  by  God.     So  the  Moslem  believes  to-day. 

"  3"  PointinR  the  Heb.  as  the  context  demands  and  translating  &a  the  ground  root  of  the 
verb,  hidden,  implies. 

»  3"  Lit.,  see  good.     Cf.  note  on  2".  ,    .   t  ut    u  u 

{  4  Here  Koheleth  reveals  his  Sadducean  training.  Re  evidently  had  in  mind  Job  s  bold 
assertion  of  his  belief  in  personal  vindication  after  the  grave,  Job  19"-".  Possibly  he  had  also  come 
into  contact  with  the  Platonic  teaching  regarding  individual  immortality.  Both  of  these  he 
rejects.  Into  this  negative  setting  a  Pharisaic  editor  has  injected  in  "  the  opposite  doctrine: /•aid 
to  myself,  God  will  judge  the  righteous  and  the  wicked,  for  he  has  appointed  a  time  for  every  mtUUr 
and  for  every  work.  The  later  editor  employs  the  same  introductory  formula  aa  does  Koheleth  in 
••.     It  is  clear  that  "  was  the  original  sequel  of  ". 

r  3"  Through  a  scribal  repetition  the  Heb.  text  has  been  expanded. 

116 


MAN'S  LOT 

The  one  dies  like  the  other;  and  they  all  have  the  same  spirit.  Man  has 
no  advantage  over  the  beast,  for  all  is  but  an  illusion.  ^''All  go  to  the  same 
place;  all  sprang  from  the  dust,  and  will  return  to  the  dust.  ^^Who  knows 
whether  the  spirit  of  man  goes  upward  and  the  spirit  of  the  beast  goes  down 
to  the  earth?  '^^So  I  perceived  that  there  is  nothing  better  for  man  than  to 
find  pleasure  in  his  activities,  for  that  is  his  privilege;  for  who  can  help  him 
to  see  what  shall  be  after  him  ? 


§  5.    Human  Life  Full  of  Injustice  and  Disappointment,  Ecc.  4^-*^ 

Ecc.  4  ^Again  I  considered  all  the  oppressions  that  are  practised  under 
the  sun,  and  saw  the  tears  of  the  oppressed.  And  they  had  no  one  to  com- 
fort them;  on  the  side  of  their  oppressors  there  was  power,  but  they  had  no 
one  to  comfort  them.  ^  Therefore  I  deemed  those  who  have  long  been  dead 
more  fortunate  than  tliose  who  are  still  alive;  ^and  better  off  than  either  is 
the  one  who  has  not  yet  been  born,  who  has  not  seen  the  evil  work  that  is 
done  under  the  sun. 

^Then  I  perceived  that  all  toil  and  all  skilful  work  is  the  result  of  a  man's 
rivalry  with  his  neighbor.  This,  too,  is  an  illusion  and  a  chasing  of  the 
wind.^  "^Better  is  a  handful  with  quiet*  than  two  handfuls  with  toil  and  a 
chasing  of  the  wind. 

^Then  I  again  saw  an  illusion  under  the  sun.  ^There  is  one  man  alone, 
without  a  second;  he  has  neither  son  nor  brother;  yet  there  is  no  end  of  all 
his  toil,  and  his  eye^  is  not  satisfied  with  riches.  For  whom  then  do  I  labor 
and  deprive  myself  of  good?  This  also  is  an  illusion  and  an  evil  struggle. 
^Two  are  better  than  one,  because  they  have  a  good  reward  for  their  toil; 
if^or  if  they  fall,  the  one  will  lift  up  his  fellow,  but  woe  to  him''  who  is  alone 
when  he  falls  and  has  none  to  lift  him  up !  ^'Also,  if  two  lie  together  they 
have  warmth;  but  one  alone — how  can  he  be  warm?  ^^And  if  a  man"*  could 
overpower  one  alone,  two  could  withstand  him;  and  a  threefold  cord  is  not 
quickly  broken.^ 

^^Better  than  an  old  and  foolish  king,  who  no  longer  knows  how  to  receive 
instruction,  is  a  poor  but  wise  youth,'  "although  he  came  forth  from  prison^ 
to  be  king,  and  even  though  in  his  kingdom  he  was  born  poor.  ^^I  saw  that 
all  the  living  who  walk  under  the  sun  were  with  the  youth  (the  second), 
who  stood  up  in  his  stead.     ^^There  was  no  end  of  all  the  people  over  whom 


Oppres- 
sion 
every- 
where; 
better 
not  to 
live 


Vanity 
of  all 
competi- 
tiou 


Isolation 
of  wealth 
and  its 
fruitleaa- 


All 

IKJwer 

ephemeral 


§  5  In  4'-i2  Koheleth  pours  out  the  bitterness  of  his  soul:  isolated,  without  friend  or  relative, 
he  is  compelled  in  his  tottering  old  age  to  meet  the  shocks  of  life  unaided.  Vss.  '-'■'  have  been 
regarded  by  scholars  as  later  additions,  but  they  apparently  reflect  Kohcleth's  own  bitter  experi- 
ence and  the  sense  of  utter  loneliness  which  rests  like  a  pall  upon  his  entire  philosophy  of  life. 

"  4*  A  scribe  has  added  the  proverb,  ''The  fool  folds  his  hands  and  eats  his  own  flesh.  It  is  a 
condensation  of  Pr.  24'--^  and  is  inconsistent  with  the  context,  especiuliy  the  vs.  which  follows. 

•  4^  Lit.,  palm  full  of  rest.     Cf.  for  the  same  idea  Pr.  15". 

b  48  So  Gk.,  Syr.,  Targ.,  and  marginal  reading  of  Heb. 

«  41"  So  many  MSS. 

d  4"  7.  e.,  a  robber. 

'  4'2  I.  e.,  three  constitute  a  sure  defense. 

'  4"  The  allusion  is  probably  to  Ptolemy  V  of  Egypt,  who  succeeded  his  aged  father,  Ptol- 
emy IV,  at  the  age  of  five.  If  Koheleth  had  in  mind  a  classic  illustration,  it  was  probably  that  of 
Joseph;  the  latter,  however,  did  not  succeed  Pharaoh  on  the  throne  of  Egypt. 

«  4"  So  Gk.,  Lat.,  and  certain  MSS.  The  traditional  Heb.  is  doubtful.  It  may  be  revised 
to  read,  rebtllioua  house.     If  bo,  the  reference  is  probably  to  the  Ptolemaic  dynasty. 


117 


KOHELETH'S  VAIN  QUEST 

he  ruled;  yet  those  who  came  after  could  not  delight  in  him.     Surely  this, 
too,  is  an  illusion  and  a  chasing  of  the  wind. 


Rieht 
attitude 
toward 
God 


Fidelity 
in  paying 
vows 


Do  not 
try  to 
under- 
stand all 
the  evils 
of  life 


§  6.    Maxims  Intended  to  Deliver  from  the  Vexations  of  Life,  Ecc.  5^-' 

Ecc.  5  *Be  careful  what  you  do  when  you  go  to  the  house  of  God;  and 
go  there  to  listen  rather  than  to  have  fools  offer  a  sacrifice,  for  they  do  not 
know  that  they  are  doing  wrong.  ^Do  not  be  rash  with  your  mouth,  and 
do  not  let  your  mind  be  hasty  to  utter  a  word  before  God,  for  God  is  in 
heaven,  and  you  on  earth;  therefore  let  your  words  be  few.  ^For  a  dream 
comes  through  a  multitude  of  business,  and  a  fool's  voice  through  a  multi- 
tude of  words.  *When  you  vow  a  vow  to  God  do  not  delay  to  pay  it,  for  he 
has  no  pleasure  in  fools;  pay  what  you  vow.  ^Better  is  it  that  you  should 
not  vow  than  that  you  should  vow  and  not  pay.  ^Do  not  allow  your  mouth 
to  make  your  flesh  sin,  and  do  not  speak  in  the  presence  of  the  angel,  ••  for  that 
is  a  mistake.  Why  should  God  be  angry  at  your  voice  and  destroy  the  work 
of  your  hands  ?     "But  fear  God. ' 

*If  you  see  the  oppression  of  the  poor,  and  the  wresting  of  justice  and 
righteousness  in  a  province,  do  not  marvel  at  the  matter,  for  one  high  oflBcial 
is  watching  above  another,  and  there  are  higher  ones  over  them.'  ®A  king 
on  the  whole  is  an  advantage  to  a  land,  at  least  to  a  cultivated  land.'' 


Riches 

uneatis- 
factory 


Riches 
often  a 
curse* 


§  7.    Folly  of  Expecting  More  Than  Passing  Enjojrment  from  Wealth, 

Ecc.  S'o-^o 

Ecc.  5  ^•'He  who  loves  money  is  never  satisfied  with  money,  nor  he  who 
loves  a  great  fortune'  with  gain.  This  also  is  an  illusion.  "When  wealth 
increases,  they  increase  who  share  it;  and  what  advantage  is  there  to  the 
owner  except  to  see  it  with  his  eyes  ?  ^^The  sleep  of  a  laborer  is  sweet,  whether 
he  eat  little  or  much;  but  the  satiety  of  the  rich  does  not  let  him  sleep. 

'■'One  of  the  grievous  evils  which  I  have  seen  under  the  sun  is  wealth 
hoarded  by  its  owner  to  his  ruin.  "When  this  wealth  is  lost  through  a  bad 
venture  after  he  has  become  a  father,  his  son  has  nothing  in  hand  at  all. 
^^As  he  came  naked  from  his  mother's  womb,  so  he  returns  just  as  he  came,™ 
and  he  receives  for  his  toil  notliing  which  he  may  carry  away  in  his  hand. 
^^This  also  is  a  grievous  evil,  that  he  must  go  away  just  as  he  came,  and  what 


§  6  The  counsel  in  5-  is  an  echo  from  the  Book  of  Job  and  may  be  an  interpolation,  intended 
as  a  rebuke  of  Koheleth's  intemperate  moods.  In  fact,  the  authorship  of  the  entire  passage,  5'-', 
is  uncertain.  There  is  nothing  in  it,  however,  that  could  not  come  from  Koheletli.  On  the  whole, 
it  is  perhaps  most  satisfactory  to  regard  these  maxims  as  a  development  of  his  utilitarian  philoso- 
phy: to  avoid  everything  which  might  offend  the  Deity,  if  you  would  escape  disaster.  While 
defective  in  measured  beat,  the  pa.ssage  is  characterized  by  a  certain  rhythm  of  idea. 

t  5*  Gk.  and  Syr.,  God;  this  may  represent  the  original  meaning.  In  any  case  the  angel  is 
God's  direct  representative,  as  the  latter  part  of  the  verse  makes  clear. 

i  5'  A  scribe  who  had^  in  mind  has  inserted  before  this  clause  the  awkward  and  corrupt  gloss: 
for  in  the  multitude  of  dreams  titere  are  vanities  and  in  many  words.  If  an  original  passage  lies  back 
of  these  words,  it  has  beconje  hopelessly  corrupt. 

'  5"  A  graphic  description  of  the  corrupt  officialdom  that  prevailed  in  ancient  Persia  and 
Egypt. 

''  o'  I.  e.,  where  the  protection  of  some  form  of  government  is  nece.-oary. 

§  7  Here  Koheleth  discusses  in  detail  the  value  of  wealth  which  he  has  already  touched  upon 
in  2'.     Again  he  clearly  speaks  out  of  the  depths  of  his  own  personal  experience. 

'  5'°  So  Syr.  and  Targ.  (lit.,  mamtnon) .     Ileb.,  multitude. 
n>  O's  The  author  here  echoes  the  Book  of  Job,  cf.  Job  1-'. 


118 


WEALTH  UNSATISFYING 


advantage  is  it  to  him  that  he  toils  for  the  wind,  '^aiid  spends  all  his  days  in 
darkness"  and  mourning  and  great  vexation  and  sickness  and  distress  ? 

'*This  is  what  I  have  observed:  it  is  good  and  proper  for  one  to  eat  and 
<lrink  and  enjoy  the  fruits  of  all  his  toil  under  the  sun  during  the  span  of  life 
which  God  has  given  him;  for  this  is  his  right.  ^^Every  man  also  to  whom 
God  has  given  riches  and  wealth  and  the  power  to  enjoy  them  and  to  take 
up  his  task"  and  to  be  happy  in  his  toil — this  is  the  gift  of  God.  ^"For  he 
should  remember  that  life  is  short  and  that  God  approves  of  his  being  happy. 

§  8.     Human  Desire  Is  Insatiable,  Ecc.  6'-' 

Ecc.  6  'There  is  an  evil  which  I  have  seen  under  the  sun,  and  it  is  heavyP 
upon  mankind.  ^God  gives  a  ma.n'^  wealth  and  treasures  and  honor;  he  lacks 
nothing  of  all  that  he  desires;  yet  God  does  not  enable  him  to  eat  any  of  it, 
but  an  outsider  eats  it.  This  is  an  illusion,  and  it  is  a  bad  disease.  ^If  a 
man  has  a  hundred  children  and  lives  many  years,  yet  in  spite  of  the  length 
of  his  life"^  remains  unsatisfied,^  and  he  has  not  even  a  grave,  I  say  an  abor- 
tion is  better  off  than  he  is.  ^For  in*  illusion  it  came  and  in*  darkness  it 
goes,  and  in  darkness  its  name  is  hidden;  ^moreover  it  did  not  see  the  sun 
and  did  not  know  anything.  It  has  a  better  rest  than  he  has.  ^Even  if  he 
lived  a  thousand  years  twice  over  and  did  not  enjoy  himself,"  do  not  all  go 
to  one  place? 

^AIl  man's  toil  is  for  his  mouth,  but  even  so  he''  is  not  filled.  *For  what 
advantage  has  the  wise  man  over  the  fool?  What  advantage  has  a  poor 
man  who  knows  how  to  walk  before  the  living?"'  ^The  sight  of  the  eyes  is 
better  than  the  wandering  of  desire.  This,  too,  is  an  illusion  and  a  chasing 
of  the  wind. 

§  9.    The  Fruitlessness  of  Philosophical  Speculation,  Ecc.  6^°-^%  lO'*,  7^°-  " 

Ecc.  6  '•'What  has  come  to  be  has  already  been  named,  and  it  is  known 
what  man  is.  He  cannot  go  to  court  against  one  who  is  more  powerful 
than  he  is.  "For  there  are  words  a-plenty — increasing  the  illusion.  What 
advantage  has  man  ?     '-For  who  knows  what  good  man  has''  in  life  through- 


Man's 

highest 
privilega 


Evils  of 
unsatis- 
fied 
desire 


Do  not 
try  to 
solve 
life's 
mysteries 


"  5"  So  Gk.     Heb.,  in  darkness  he  eats. 

0  5"  Lit.,  lot. 

§  8  These  vss.  might  serve  as  a  text  for  the  Buddhist  contention  that  the  root  of  all  evil  is 
desire. 

P  6'  Lit.,  great. 

1  6'  Lit.,  a  man  to  whom  God  gives. 

'6'  The  words  thus  freely  rendered  are  diflScult;  probably  the  text  is  more  or  less  corrupt. 
The  translation  is  based  on  the  conjecture  that  the  Heb.  means,  lit.,  many  as  are  the  days  of  his 
years. 

'  6'  Lit.,  his  soul  is  not  satisfied  with  good. 

'6<  Or,  into. 

"  6^  Lit.,  see  good. 

"  6'  Lit.,  the  soul;  i.  e.,  the  appetite.     The  Heb.  word  is  used  in  many  senses. 

"68  Commentators  explain  this  as  referring  to  a  man  who  has  risen  from  poverty  by  the 
exercise  of  prudence.  It  may  mean,  however.  What  is  the  use  of  knowing  how  to  behave  when 
you  are  poor? — t.  e.,  ethics  will  not  make  the  marc  go. 

§  9  Speculation  regarding  man's  nature,  the  meaning  of  life,  and  the  future  seems  to  K. 
quite  futile.  Attempts  to  find  in  this  book  traces  of  the  influence  of  Greek  philosophy  have  not 
been  conspicuously  successful,  but  it  is  not  impossible  that  in  this  section  we  have  a  negative 
reaction,  a  deprecation  of  the  fundamental  point  of  view  of  Greek  philosophy.  For  T'-".  u-i',  see 
§  15;  cf.  also  Introd.,  pp.  20  f. 

^  6'=  Or  what  is  good  for  man.  Is  this  a  reflection  upon  the  philosophers'  discussion  of  the 
Summum  Bonum? 


119 


KOHELETH'S  VAIN  QUEST 

out  his  illusory  existence  P^  He  spends  it  like  a  shadow.  Who  will  tell 
man  what  is  to  be  after  him  under  the  sun  ?  10  "Man  does  not  know  what 
is  to  be,  and  what  is  to  be  after  him  who  can  tell  him?*  7  ^^Do  not  say, 
'How  did  it  come  about  that  the  olden  days  were  better  than  these?'  It 
is  not  wisdom  that  makes  you  ask*  about  this.  "In  the  day  of  good  fortune 
be  of  good  cheer,''  and  in  the  day  of  misfortune"  consider:  God  has  made  the 
one  corresponding  to  the  other  in  order  that  man  might  not  find  out  anything 
of  what  is  to  be  after  him.<^ 


Strike 
the  mean 
between 
vice  and 
holiness 


Ignore 
gossip 


Philoso- 
phy 
futile 


Woman's 
guile 


§  10.    Perfection  Undesirable  and  Non-Existent,  Ecc.  Ti^"-  ^o-ss 

Ecc.  7  ^^I  have  seen  everything  in  the  course  of  my  illusory  existence.* 
There  is  such  a  thing  as  a  righteous  man  who  perishes  by  his  righteousness, 
and  there  is  such  a  thing  as  a  wicked  man  who  prolongs  his  life  by  his  wick- 
edness. ^^Do  not  be  righteous  to  excess,  and  do  not  make  yourself  wise 
beyond  measure.  Why  should  you  destroy  yourself?  ^'Do  not  be  wicked 
to  excess,  and  do  not  be  a  fool.  Why  should  you  die  before  your  time  ?  ^'It 
is  well  that  you  take  hold  of  the  one,  but  at  the  same  time  do  not  withhold 
your  hand  from  the  other.  ^  ^^For  no  man  on  earth  is  so  righteous  that  he 
does  right  and  does  not  sin.  ^^Furthermore,  do  not  pay  attention  to  every- 
thing that  is  said,«^  or  you  may*"  hear  your  servant  curse  you.  ^Tor  you 
know  in  your  heart'  that  many  times  you  too  have  yourself  cursed  others. 
^All  this  I  have  tested  with  wisdom.  I  said,  'I  will  be  wise,'  but  it  was  far 
beyond  me.  ^^Far  away  is  that  which  exists,  and  it  is  deep,  deep — who  can 
find  it  ?  ^^I  bestirred  myself  mentally^  to  search''  and  seek  for  wisdom  and 
the  solution^  and  to  know  that  wickedness  is  folly  and  foolishness  madness. 
^I  found  something  more  bitter  than  death — a  woman  whose  heart  is  snares 
and  nets  and  her  hands  are  fetters.  Whoever  pleases  God  shall  escape  her; 
but  the  sinner  shall  be  taken  by  her.""  ^^See,  I  have  found  this,  says  Koheleth, 
putting  two  and  two  together"  to  find  the  solution,'  *Vhich  I  have  sought 


r  6"  Lit.,  the  number  of  the  days  of  the  life  of  his  illusion. 

'  10"  This  verse  (except  the  opening  clause,  And  a  fool  multiplies  words)  is  probably  a  mis- 
placed fragment  from  the  original  work  of  K.,  though  the  passage  in  which  it  now  occurs,  10'-", 
eeems  to  be  the  work  of  a  later  sage  (cf.  §  15).  It  fits  the  context  better  here  than  in  that  passage, 
which  has  nothing  to  do  with  a  knowledge  of  the  future. 

•  7'°  Lit.,  not  out  of  wisdom  have  you  asked. 

b  7"  The  words  fortune  and  cheer  are  implied  but  not  expressed  in  the  Heb. 

»  7"  Lit.,  evil. 

<*  7'*  I.  e.,  good  and  evil  are  so  evenly  balanced  in  life  that  it  is  impossible  to  say  which  will 
prevail  in  the  future. 

§  10  Koheleth's  cynical  counsel  is  very  different  from  Aristotle's  doctrine  of  the  Golden  Mean 
or  Buddha's  Middle  Way:  it  recommends,  not  a  virtuous  mean  between  two  vicious  extremes, 
but  a  mean  of  prudence,  avoiding  extreme  virtue  .as  much  as  extreme  vice.  The  remarks  about 
women  (726-28)  ^re  not  obviously  relevant;  they  seem  to  be  a  spontaneous  outburst  of  bitter  mem- 
ory connected  with  Koheleth's  quest  of  wisdom  through  experience  (cf.  §  2). 

»  7"'  Lit.,  the  days  of  my  illusion. 

'  7"  A  pious  scribe  has  added:  For  he  who  fears  God  will  come  clear  from  both  of  them.  For 
",  cf.  §  15. 

«  721  Lit.,  all  the  words  that  they  speak. 

^  7*'  Lit.,  that  you  may  not. 

•722  Lit.,  your  heart  (i.  e.,  your  conscience)  knows. 

J  725  Lit.,  went  about  tn  (or  with)  my  mind,  adopting  the  reading  of  many  MSS.  and  some  of 
theVSS.  .  ,        ,  ,.,... 

k  7»  Heb.,  to  know  and  to  search  and  to  seek,  but  the  words  to  know  were  probably  copied  in 
by  mistake  from  the  latter  part  of  the  vs. 

I  715, 27  Lit,.,  accounting  or  reckoning. 
"  7"  On  this  sentence,  cf.  Introd.,  p.  18. 

■  7"  Lit.,  one  to  one;  i.  e.,  one  thing  to  another. 

120 


PERFECTION  NON-EXISTENT 

repeatedly  without  finding  it:  one  man  out  of  a  thousand  I  have  found,  but 
a  woman  among  all  these  I  have  not  found.  ° 

§  11.    The  Right  Attitude  Toward  Rulers,  Ecc.  S^-",  lO*-^-  "•  "•  2° 

ECC.  8  "Observe  the  command  of  a  king;P  Sjwer*'" 

^Do  not  rashly  go  out  from  his  presence. 
Do  not  oppose  him  in  an  evil  matter,'' 
For  he  does  whatever  he  pleases. 
*For  the  word  of  a  kuig  is  powerful, 
And  who  shall  say  to  him,  What  are  you  doing? 
^He  who  keeps  the  command  knows  no  evil  thing; 
And  a  wise  heart  knows  time  and  judgment; "■ 
^For  every  matter  has  a  time  and  judgment, 
Because  the  misery  of  man  is  great  upon  him.' 
Ti'or  no  man  knows  what  shall  be. 
For  who  can  tell  him  how  it  shall  be  ? 
^No  man  has  power  over  the  wind  to  retain  the  wind. 
Neither  has  anyone  power  over  the  day  of  death. 
There  is  no  discharge  in  war, 

Neither  shall  the  evil-doer  escape  the  consequences  of  his  deeds.  • 
®A11  this  have  I  seen. 
And  I  have  given  my  attention 
To  every  work  that  is  done  under  the  sun 
In  a  time  when  man  has  power  over  another  to  do  him  harm. 
10  *If  the  ruler's  anger*^  rises  against  you,  do  not  leave  your  place,"  for 
conciliation^  will  allay  great  sins.     ^There  is  an  evil  which  I  have  seen  under 
the  sun,  an  error,''  as  it  were,  proceeding  from  the  ruler:  %e  puts  fools '^  in 
many  high  places,  while  the  rich^  live  in  humihation.     ^I  have  seen  slaves 
on  horseback  and  princes  walking  like  slaves  on  the  ground. 

^*Alas  for  you,  land  whose  king  is  a  child,* 

And  whose  princes  eat  in  the  morning  !" 
"Happy  are  you,  land  whose  king  is  of  the  nobility. 

And  whose  princes  eat  at  the  proper  time, 

o  728  To  this  vs.  a  pious  editor  adds,  2»  Only  see,  I  have  found  this,  that  God  made  mankind  up- 
right,  but  they  have  sought  many  devices. 

§  11  This  discussion  of  despotism  has  been  prefaced  by  the  maxims  of  a  later  sage,  of.  §  15. 
The  sequel  of  2"  is  found  in  ».  Into  the  heart  of  this  original  observation  of  Koheleth  a  Pharisaio 
scribe  has  injected  the  hne,  even  oji  account  of  the  oath  of  God.  The  reference  is  probably  to  the 
oath  of  allegiance  which  each  subject  was  supposed  to  take  on  the  king's  accession. 

p  8'  So  Gk.  and  Syr.  Through  a  scribal  error  the  Heb.  reads  at  the  beginning  of  the  hne 
the  pronoun,  /. 

<i  8'  Lit.,  Do  not  stand  in  an  evil  matter.  The  exact  meaning  is  obscure,  but  the  context  favora 
the  above  reading,  and  it  is  in  harmony  with  K.'s  Sadducean  opportunism. 

f  8»-«  These  vss.  are  by  many  commentators  regarded  as  the  additions  of  a  Pharisaic  editor. 

•  8»  Lit.,  neither  shall  wickedness  effect  an  escape  for  its  owjiers. 
1 10<  Lit.,  spirit. 

"  10*  Barton  interprets  this  as  meaning  resignation  from  an  official  position. 
»  10<  Lit.,  healing.     The  meaning  of  the  clause  is  that  a  conciliatory  attitude  may  appease 
even  the  anger  aroused  by  grave  offenses. 

"  IC  The  Heb.  word  indicates  unintentional  sin. 
«  10«  Heb.,  foUy.     VSS.,  the  fool. 
V  W  I.  e.,  the  landed  aristocracy. 

•  10"  On  the  historical  background  of  this  passage,  cf.  Introd.,  p.  17. 

•  10"  I.  e.,  are  so  given  to  revelry  that  thoy  cannot  wait  until  the  proper  time  for  their  feasts. 

121 


KOHELETH'S  VAIN  QUEST 

For  strength  and  not  for  drinking ! 
2°Evcn  in  your  thought  do  not  curse  a  king. 
And  in  your  l>ed-chamber  do  uot  curse  a  rich  man. 
Because  a  bird  of  the  heavens  will  carry  the  sound. 
And  a  winged  creature^  will  tell  a  matter. 


Injustice 
of  Ufe 


§  12.    Righteous  and  Wicked  Fare  Alike,  Ecc.  8"-  "-^^ 

Ecc.  8  ^"I  saw  wicked  men  offering  sacrifice;"  and  they  came,  and  went 
from  the  holy  place,  and  were  praised  in  the  city  for  doing  thus.  This  also 
is  an  illusion/  '""There  is  an  illusion  which  exists  on  the  earth,  in  that  there 
are  righteous  men  to  whom  it  happens  according  to  the  work  of  the  wicked, 
and  there  are  wicked  men  to  whom  it  happens  according  to  the  work  of  the 
righteous;  I  say  that  this  too  is  an  illusion.  '^Then  I  commended  mirth, 
because  a  man  has  nothing  better  under  the  sun  than  to  eat  and  to  drink 
and  to  be  joyful,  for  that  will  abide  with  him  in  his  toil  all  the  days  of  his 
life  which  God  has  given  him  under  the  sun. 


Folly  of 
seeking 
to  know 
the 

character 
of  God 
and  the 
reasons 
for  his 
acts 


Final 
end  of 
the  Kood 
and  bad 
the  same 


§  13.    No  Evidence  That  the  World  Is  Ruled  by  Divine  Justice  and  Love, 

Ecc.  816 -9'« 

Ecc.  8  *^hen  I  applied  my  mind  to  know  wisdom,  and  to  see  the  wearisome 
labor  that  is  done  on  the  earth, — for  neither  by  day  nor  by  night  does  he'  see 
sleep  with  his  eyes.  ^'I  also  saw  all  the  work  of  God,  that  man  cannot 
fathom  the  work  that  is  done  under  the  sun;  because  however  much'  a  man 
may  toil  to  search  it  out,  he  will  not  fathom  it;  and  even  if  a  wise  man  thinks 
he  can  know  it,  he  will  not  be  able  to  fathom  it.  9  'For  all  this  I  stored  up 
in  my  mind;  and  my  mind  saw^  that  the  righteous  and  the  wise  and  their 
works  are  in  the  hand  of  God.  Whether  it  be  love  or  hatred,  men  do  not"* 
know.  All  before  them  is  illusion,'  ^since  to  all  there  is  one  fate,  to  the 
righteous  and  to  the  wicked,  to  the  good  and  to  the  evil,J  to  the  clean  and 
to  the  unclean,  to  him  who  sacrifices  and  to  him  who  does  not  sacrifice.  As 
is  the  good  man,  so  is  the  sinner;  he  who  swears  is  as  he  who  fears  an  oath. 

•>  10-"  Lit.,  an  owner  of  wings. 

§  12  Koheleth's  observation  of  life  has  not  convinced  him  that  honesty  is  the  best  policy. 

«  8'"  This  vs.  is  obscure.  The  holy  place  is  clearly  the  temple.  The  above  rendering,  sug- 
gested by  Prof.  C.  C.  Torrey,  is  based  on  a  reconstruction  of  the  text.  The  idea  clearly  is  that 
the  wicked  often  have  an  honorable  funeral.  The  last  part  of  the  vs.  may  be  read,  Those  who  did 
right  were  forgotten  in  the  citu,  etc. ;  i.  e.,  the  righteous  go  down  to  the  grave  in  obscurity.  Heb. 
reads,  foryotteri,  but  many  MSS.  and  several  VSS.  read,  praised. 

d  8'°  A  pious  scribe  in  the  next  three  vss.  takes  issue  with  Kohcleth:  ^^Because  the  sentence  of 
an  evil  deed  is  not  promptly  executed,  vien  are  inclined  to  do  rvrong.  ^^But  although  a  sinner  does 
wrono  persistently  and  goes  on  unpunished,  I  know  that  good  fortune  will  come  to  those  who  revere 
God,  who  are  reverent  before  him,  "6ut  good  fortune  ivill  not  come  to  the  wicked,  and  he  will  not  prolong 
his  life  like  a  sluidoiv,  because  he  is  not  reverent  before  God. 

§  13  Finding  no  solace  in  the  contemplation  of  his  fellow  men  and  their  conduct,  K.  turns  to 
God  and  seeks  in  vain  for  proof  that  he  rewards  the  good  and  evil  either  in  this  life  or  in  the  life 
beyond  death.     In  this  section  his  pessimism  reaches  its  lowest  depths. 

•  8"  /.  e.,  man,  who  toils  incessantly. 

'  8"  Shghtly  correcting  the  Heb. 

8  9'  So  Gk.  and  .Syr.     Heb.,  and  to  explore. 

*>  9>  Heb.,  tnan  does  not,  but  the  change  to  the  plural  in  the  next  eentence  makes  awkward 
English. 

'  9'  So  VSS.  supported  by  context.  Heb.  omits  illusion,  but  begins  the  next  vs.  with  a  word 
which  may  well  be  due  to  a  misreading  of  the  word  wanted  here. 

'  9^  So  the  Gk.,  Syr.,  Lat.,  and  the  demands  of  the  parallelism.    Heb.  omits  and  to  the  eoU. 

122 


NO  EVIDENCE  OF  DIVINE  JUSTICE 


'The  worst  evil  of  all  that  exists  under  tlie  sun  is  that  there  is  one  fate  for  all, 
and  that  the  minds  of  men  are  full  of  evil  and  boastful  thoughts  while  they 
live,  and  after  that  they  join  the  dead.  ""Yet,  there  is  hope  for  all  who  are 
still  alive,  for  a  hving  dog  is  better  than  a  dead  lion.  Tor  the  living  know 
that  they  will  die,  but  the  dead  know  absolutely  nothing,  nor  do  they  have 
any  further  compensation,  for  their  memory  is  forgotten.  ''Their  love,  their 
hate,  and  their  jealousy  have  already  vanished,  and  never  more  will  they 
have  a  share  in  anything  that  is  done  under  the  sun. 

^So  go,  eat  your  food  with  joy,  and  drink  your  wine  with  a  merry  heart, 
for  God  has  already  approved  your  actions.''  *I>et  your  garments  be  always 
white;  and  let  not  your  head  lack  oil.'  ^Enjoy  life^  with  the  woman  whom 
you  love  all  the  days  of  the  vain  life  which  God  gives  you  under  the  sun,  for 
that  is  your  lot  in  life,  tlie  reward  of  your  toil  under  the  sun.  '''Whatever 
your  hand  finds  to  do,  do  it  with  your  might,  for  there  is  no  work,  nor  reck- 
oning, nor  knowledge,  nor  wisdom  in  the  abode  of  the  dead  to  which  you 
are  going. 

"Again  I  saw  under  the  sun  that  the  race  is  not  to  the  swift,  nor  the  battle 
to  the  strong;  the  wise  have  no  food,  nor  men  of  insight  wealth,  nor  the 
learned  popular  favor;  but  all  alike  are  the  victims  of  time  and  chance.  'Tor 
man  also  knows  not  his  time:  like  fishes  that  are  taken  in  an  evil  net,  and 
like  birds  caught  in  a  snare,  the  sons  of  men  are  taken  at  an  evil  time,  when 
it  falls  suddenly  upon  them. 

''Also  this  have  I  seen  as  a  bit  of  wisdom  under  the  sun,  and  it  seemed 
great  to  me:  "there  was  a  little  city,  and  few  men  within  it,  and  a  great 
king  came  against  it  and  besieged  it  and  built  great  siege-works"  against  it. 
'^Now  there  was  found  in  it  a  poor  wise  man,  and  by  his  wisdom  he  delivered 
the  city;  yet  nobody  remembered  that  poor  man.  '®Then  I  said,  'Wisdom 
is  better  than  strength;  nevertheless  the  poor  man's  wisdom  is  despised, 
and  his  words  are  not  heard.'" 


Therefore 
enjoy  the 
oppor- 
tunities 
of  the 
present 


Human 
fortunes 
deter- 
mined 
not  by 
merit 
but  by 
chance 
and 
destiny 

Practical 
illustra- 
tion: 
wisdom 
of  service, 
but  not 
rewarded 


§  14.    Making  the  Most  of  Life  and  Youth,  Ecc.  lli",  12i-8 

Ecc.  11       'Cast  your  bread  upon  the  waters, p 

And  after  many  days  you  will  find  it. 
'^Divide  it  up  into  seven  or  eight  parts,'' 

For  you  know  not  what  disaster  may  befall  the  laud. 
^If  the  clouds  are  full  of  rain. 

They  empty  themselves  on  the  earth. 

If  a  tree  falls  to  the  south  or  the  north. 

In  the  place  where  it  falls,  it  lies. 


Liberal 
dealing 
recom- 
mended 


•^  9'  I.  e.,  this  is  the  natural  and  inevitable  and  therefore  the  right  thing  to  do  in  the  world 
as  God  has  constituted  it. 

1  9'  Cf.  Bab.  philosophy  contained  in  the  Gilgamesh  epic  (Introd.,  p.  20). 

"  9»  T.it.,  see  life. 

"  9"  So  the  VSS.  and  a  few  MSS. 

o  918  This  arraignment  of  wisdom  inspired  a  later  sage  to  add  a  little  poem  in  praise  of  wis- 
dom, 9"-103,  cf.  §  15. 

§  14  A  poem  presenting  the  practical  implications  of  Koheleth's  view  of  life.  For  the  literary 
form  of  Ecc,  cf.  Introd.,  p.  19. 

p  111  Probably  this  refers  to  liberality,  though  other  interpretations  have  been  advocated; 
e.  g.,  investing  freely  in  maritime  enterprises. 

<>  11'  Lit.,  Give  a  portion  to  seven  and  even  to  eight. 


123 


KOHELETH'S  VAIN  QUEST 


God's 
ways 
myeteri- 
oua 

Neglect 
no  op- 
portunity 


Enjoy 

the 

present 


Youth's 
privilege 


Miserie* 
of  old 
age 


*He  who  observes  the  wind  does  not  sow. 
And  he  who  watches  the  clouds  does  not  reap. 
•As  you  know  not  in  what  way  the  spirit 
Enters  the  pregnant  womb,"" 
So  you  do  not  know  how  God  works,— 
He  who  creates  the  whole. 

®In  the  morning'  sow  your  seed, 
And  let  not  your  hand  rest  until  evening. 
For  you  do  not  know  which  is  the  better, 
Or  whether  both  are  equally  good. 

The  light  is  sweet  to  the  eyes,* 

And  it  is  pleasant  to  see  the  sun. 
^Though  a  man  live  many  years. 

Let  him  be  happy  in  all  of  them. 

Yet  let  him  remember  the  days  of  darkness. 

For  they  shall  indeed  be  many. 

All  that  is  coming  is  vanity. 

^Be  happy,  young  man,  in  your  youth. 

And  let  your  heart  make  you  merry  while  young. 

Follow  your  own  inclinations. 

And  all  that  appeals  to  your  eyes,* 
^''Put  vexation  out  of  your  mind. 

And  banish  all  evil  from  your  body, — 

For  childhood  and  youth  are  illusions — 
13  'Before  the  evil  days  come  on,^ 

Or  the  years  draw  near  when  you  shall  say, 

'I  find  no  pleasure  in  them.* 
^Before  the  sun  is  darkened. 

And  the  light  of  moon  and  stars," 

And  the  clouds  return  after  the  rain;* 
HVhen  the  keepers  of  the  house  ^  tremble. 

The  strong  men"  bow  themselves. 

Those  who  look  out  of  the  windows'*  are  dimmed, 
*And  the  doors  to  the  street''  are  closed; 

When  the  sound  of  the  grinding"  is  low. 


'  11'  Translating  freely.     The  Heb.  is  obscure  and  uncertain. 

•  11»  I.  e.,  the  inoniinK  of  life. 

•  11'  Slightly  rearranginc  the  Heb.  on  the  basis  of  metre.     The  meaning  is  not  affected. 

"  11»  A  devout  scribe  adds,  Bui  know  thai  for  all  these  things  God  trill  bring  you  into  judgment. 

»  12'  The  scribe  gives  quite  a  different  turn  to  Koheloth's  teaching  by  inserting  before  this 
line  the  warning:  But  remember  your  Creator  in  the  dayx  of  your  youth. 

"  12'  The  world  does  not  look  so  bright  in  old  age  as  in  youth. 

=  12'  Times  of  gloom  are  not  brief  and  infrequent,  as  in  youth,  but  follow  one  another  imme- 
diately. 

r  12'  Probably  the  hands. 

•  12'  The  legs. 

•  12'  The  eyes. 

b  12<  Probably  the  lips. 

"  12<  The  reference  is  probably  to  the  toothlcsencas  of  old  age. 


lU 


MAKING  THE  MOST  OF  YOUTH 

And  one  rises  at  the  voice  of  a  bird,** 

And  the  daughters  of  song  are  all  feeble.* 
Then  too  one  is  afraid  of  a  height,' 

And  the  way  is  full  of  terrors," 

The  almond  tree  puts  forth  its  blossoms,'' 

The  grasshopper  limps  along,' 

And  the  fire  of  passion  is  dead;' 
'Before  the  silver  cord  is  snapped. 

And  the  golden  bowl  is  broken,'' 

The  pitcher  broken  at  the  fountain. 

And  the  wheel  broken  at  the  cistern;* 

For  the  man  goes  to  his  eternal  home, 

And  the  mourners  go  about  the  streets;" 
'The  dust  returns  to  earth  as  it  was. 

And  the  breath"  returns  to  God  who  gave  it. 
^Vanity  of  vanities,  says  Koheleth,° 

All  is  illusion,  p 

§  16.     Observations  of  Later  Wise  Men,  Ecc.  7^-°-  "-"•  ",  S\  9'^-",  10»-«.  «-"•  '•■  "-»• 

Ecc.  7         ^A  good  name  is  better  than  good  ointment,  MourninK 

And  the  day  of  death  than  the  day  of  one's  birth.  better 

'It  is  better  to  go  to  the  house  of  mourning  mirth 

Than  to  go  to  the  house  of  feasting. 
For  that  is  the  common  end  of  man, 
And  the  living  will  lay  it  to  heart. 

<•  12*  The  sleep  of  the  aged  is  brief  and  easily  disturbed. 

•  12*  This  may  refer  either  to  the  weakness  of  the  voice  or  to  the  failure  of  hearins. 
'  126  Shortness  of  breath  prevents  climbing. 

«  12'  Feebleness  makes  the  aged  timorous. 

i"  12'  A  striking  figure,  likening  the  hoary  head  to  the  almond  tree  with  its  white  blossoma. 

'  12'  The  meaning  of  this  line  is  quite  uncertain.  According  to  the  interpretation  on  which 
the  translation  is  based,  the  reference  is  to  the  halting  gait  of  the  aged. 

'  12'  Lit.,  the  eaper-berry  (used  to  stimulate  passion)  fails.  For  the  rest  of  this  vs.,  »e«  th« 
end  of  vs.  •  and  note  ™. 

k  12<  Life  is  quenched  like  the  light  of  a  lamp  when  the  cord  by  which  it  is  suspended  breaks. 

'  12'  Another  picture  of  the  breaking  down  of  the  machinery  of  the  body.  No  water  can  b« 
drawn  when  the  pitcher  and  the  wheel  are  broken. 

"  12'  This  and  the  preceding  line  come  at  the  end  of  vs.  ^  in  the  text,  but  the  order  followed 
above  seems  preferable. 

■■  12'  Or  spirit,  the  word  being  the  same  in  Heb. 

•  12«  Cf.  note  b  on  1',  §  1. 

p  12«  Vanity  and  illusion  in  the  translation  represent  the  same  Heb.  word.  Cf.  note  •  on  I*, 
8  l._  This  verse,  the  conclusion  of  the  original  work  of  Koheleth,  is  identical  with  1'.  The  book 
begins  and  ends,  therefore,  with  the  same  statement,  summing  up  the  results  of  Koheleth's  obser- 
vation of  hfe.  A  later  editor,  who  regards  both  Ecc.  and  Pr.  as  the  work  of  Solomon,  adds  this 
appendix:  *And  in  addition  to  the  fact  that  Koheleth  was  wise,  he  still  taught  the  people  knowledge, 
and  weighed  and  examined  and  arranged  many  proverbs.  ^"Koheleth  sought  to  find  words  that  were 
plcasiiig,  yet  with  uprightness  he  wrote  words  that  were  true.  "Wise  men's  words  are  like  goads,  but 
like  well-driven  nails  are  the  parts  of  collections, — they  are  given  by  one  shepherd.  "But  beyond  these, 
my  son,  take  warning :  the  making  of  many  books  is  endless,  and  much  study  is  a  weariness  of  the  flesh. 
^*The  end  of  the  matter — all  has  been  heard.  To  this  the  scribe  who  has  sought  by  several  interpo- 
lations to  tone  down  Koheleth's  teaching  adds  a  final  word: 

Revere  Ood  and  keep  his  commands. 

For  this  is  the  whole  duty  of  man ; 
^*For  God  will  bring  every  deed  to  the  judgment 

That  is  passed  on  all  secret  acts,  good  or  bad. 
_  §  15  These  passages  differ  in  form  and  spirit  from  the  scribal  additions  noted  in  the  precedinij 
sections.     They  belong  to  the  same  category  as  the  Book  of  Pr.,  and  may  well  have  been  addod 
under  the  assumption  that  such  utterances,  having  come  down  from  Solomon,  woiild  b«  quit«  in 
place  in  a  book  written  by  him. 

125 


KOHELETH'S  VAIN  QUEST 

'Grief  is  better  than  laughter. 

For  through  sadness''  the  heart  may  be  made  glad. 
*The  mind  of  the  wise  is  in  the  house  of  mourning. 

But  the  mind  of  fools  is  in  the  house  of  mirth. 

*It  is  better  to  listen  to  the  rebuke  of  a  wise  man 
Than  for  one  to  listen  to  the  song  of  fools. 
*For  as  the  crackling  of  nettles  under  kettles. 
So  is  the  laughter  of  a  fool;  it  is  vanity. 

Tor  oppression  makes  a  fool  of  a  wise  man. 
And  a  gift  puts  an  end  to  intelligence. 

^Better  is  the  end  of  a  thing  than  its  beginning; 

Better  is  patience  than  a  haughty  spirit. 
'Do  not  quickly  give  way  to  anger; 

Only  fools  cherish  wrath  in  their  hearts. ' 

^^Wisdom  with  an  inheritance  is  good 

And  advantageous  to  those  who  see  the  sun. 
^^FoT  the  protection'  of  wisdom  is  like  the  protection  of  money. 

And  the  advantage  of  knowledge  is  that  wisdom  gives  life  to 
those  who  have  it. 

*'See  the  work  of  God, 
For  who  can  straighten  what  he  made  crooked  ? 

*^Wisdom  makes  the  wise  man  stronger 

Than  ten  rulers*  who  are  in  a  city." 
8  ^Who  is  like  the  wise  man, 

And  who  knows  the  interpretation  of  a  thing  ? 

A  man's  wisdom  makes  his  face  shine. 

And  the  hardness''  of  his  face  is  changed. 
9  "The  words  of  the  wise  spoken  quietly" 

Are  more  effective  than  the  loud  cry  of  an  arch-fool. 
^*Wisdom  is  better  than  weapons. 

But  one  sinner  destroys  much  good. 


Evils  of 
(oUy 


10  'A  dead  fly  corrupts'  the  perfumer's  ointment. 
So  a  little  folly  destroys  precious  wisdom.*' 


1  7'  Heb.,  sadness  of  the  face. 

'  7'  I/it.,  For  anger  rests  in  the  bosom  of  fools. 

•  7"  Lit.,  shadow. 

'  V'  Or  perhap.s  the  meaning  is  that  wisdom  gives  more  strength  to  the  wise  man  than  the 
protection  of  ten  ruler.s  would  give  him. 

"  7"  Apparently  the  security  afforded  by  the  city  walls  is  in  mind. 
»  8'   Lit.,  strength. 

*  9"  Lit.,  heard  in  quiet. 

»  10'  Correcting  the  Heb.  as  sugKeated  by  the  VSS. 

»  10*  The  Heb.  of  this  line  is  corrupt,  and  the  original  reading  can  only  be  conjectured. 


126 


LATER  OBSERVATIONS 

*A  wise  man's  mind  is  at  his  right  hand. 
But  a  fool's  mind  is  at  his  left  hand. 

'Moreover,  when  a  fool  walks  in  the  way  his  mind  is  lacking. 
And  he  tells  every  one  he'  is  a  fool. 

*He  who  digs  a  pit  will  fall  into  it,  Sundry 

And  he  wlio  breaks  through  a  wall  will  be  snake-bitten.  proverba 

®He  who  quarries  stones  will  be  hurt  by  them. 

And  he  who  hews  trees  is  imperilled  by  them. 
^Tn  case  the  tool''  is  dull. 

And  he  does  not  sharpen  it,** 

Then  he  must  exert  more  strength; 

But  wisdom  contributes  to  success." 
**If  the  serpent  bites,  not  being  charmed. 

Then  the  charmer  is  of  no  use. 
'^The  words  of  a  wise  man's  mouth  are  gracious. 

But  a  fool's  own  lips  will  swallow  him. 
^'The  beginning  of  the  words  of  his  mouth  is  folly. 

And  the  end  of  his  talk  is  wicked  madness. 
^^A  fool's  toil  exhausts  him. 

Because  he  does  not  know  how  to  go  to  town. 

^^Through  idleness  the  rafters  sink; 
Through  not  lifting  the  hands'*  the  house  leaks. 

^'For  laughter  they  make  bread. 
And  wine  makes  life  merry. 
And  money  answers  for  everything. 

'  10'  The  ambiguity  exists  in  the  Heb. 

•  lO'o  Lit.,  iron. 

*>  lO'"  Lit.,  its  face;  i.  e.,  edge. 

•  lO^c  Lit.,  is  an  advantage  for  giving  aucceaa;  or,  following  the  VSS.,  an  advantage  to  him  who 
tucceeds. 

■>  10i»  Lit.,  the  sinking  of  hands. 


127 


THE  BOOK  OF  JOB 


JOB 


A  LYRIC  DRAMA  PRESENTING  VARIOUS  INTERPRETATIONS 
OF  THE  MEANING  OF  SUFFERING 


PROLOGUE 
SUFFERING  IS  A  TEST  OF  MAN'S  PIETY,  Job  1-2 

Job  1  ^In  the  land  of  Uz  there  was  a  man  named  Job;  and  he  was 
blameless  and  upright,  one  who  revered  God  and  avoided  evil.  ^He  had 
seven  sons  and  three  daughters;  'and  he  owned  seven  thousand  sheep,  three 
thousand  camels,  five  hundred  yoke  of  oxen,  five  hundred  asses;  and  he  had 
many  servants,  so  that  he  was  the  richest  man  among  all  the  peoples  of  the 
East.*  ^His  sons  used  to  gather  and  each  in  turn  hold  a  feast  in  his  own 
house;  and  they  always  invited  their  three  sisters  to  eat  and  drink  with  them. 
^When  their  round  of  feasting  was  over,''  it  was  Job's  custom,"  in  order  to 
absolve  them  from  all  possible  guilt, '^  to  offer  burnt-offerings  for  each  of 
them;  for  he  said,  'Perhaps  my  sons  have  sinned  and  secretly  cursed®  God.* 
And  this  Job  never  failed  to  do. 

Wow  on  a  certain  day  when  the  Sons  of  God^  presented  themselves  before 
Jehovah,  the  Adversary^  came  with  them.  ^Jehovah  said  to  the  Adversary, 
'From  where  do  you  come?'  The  Adversary  answered,  'From  going  back 
and  forth  on  the  earth,  and  walking  up  and  down  on  it.'  ^And  Jehovah 
said  to  the  Adversary,  '  Have  you  observed  my  servant  Job  ?  For  there  is 
no  man  like  him  on  the  earth,  blameless  and  upright,  who  reveres  God  and 
avoids  evil.'  ^he  Adversary  replied,  'But  is  it  for  naught  that  Job  fears 
God  ?  ^"Have  you  not  yourself  made  a  hedge  all  about  him,  about  his 
household,  and  about  all  that  he  has  ?  You  have  blessed  whatever  he  does,** 
and  his  possessions  have  vastly  increased,  "But  just  put  out  your  hand 
now  and  touch  all  his  possessions;  he  certainly  will  curse'  you  to  your  face.' 
^^Then  Jehovah  said  to  the  Adversary,  'See,  everything  that  he  possesses  is 
in  your  power;  only  do  not  lay  hands  on  Job  himself.'  So  the  Adversary 
left  the  presence  of  Jehovah. 


Job's 
piety 
and 
pros- 
perity 


The  Ad- 
versary's 
accusa- 
tion 


Divine 
permis- 
sion to 
test  him 


Prologue. — For  a  discussion  of  this  introductory  narrative  and  its  relation  to  the  Lyric  Drama, 
cf.  Introd.,  pp.  36-37. 

■  1'  Lit.,  greater  than  all  the  sons  of  the  East. 

■>  1'  Lit.,  the  days  of  the  feast  had  gone  about. 

'  V  Heb.,  he  arose  early  in  the  morning  and  .  .  .  (t.  «.,  did  it  zealously). 

^  V  Lit.,  Job  sent  and  consecrated  them;  i.  e.,  sent  for  them  that  they  might  participate  in 
and  BO  profit  by  the  sacrifices  for  their  ceremonial  purification;  cf.  I  Sam.  IG*,  Josh.  7'',  Ex.  IQ''-  ". 

•  1*  Lit.,  blessed,  then  said  good-bye  to.  Possibly  this  is  a  scribe's  softening  of  the  original, 
which  may  have  read  lit.,  cursed. 

'  1^  /.  e.,  divine  beings,  just  as  "sons  of  men"  are  human  beings. 

*  1«  Heb.,  the  satan.  So  Zech.  3''  ^.  The  same  word  is  applied  to  David  by  the  Philistine 
lords  in  I  Sam.  29*.  In  I  Chr.  21'  the  definite  article  disappears.  On  the  being  here  referred  to, 
•f.  Introd.,  p.  37. 

»>  I'o  So  Gk.,  Syr.,  Targ. 

'  1»  Lit.,  bless,  but  this  is  clearly  used  euphemistically  to  express  the  opposite  meaning,  as  in  (. 


131 


PROLOGUE 


First 
test:  loss 
of  all  his 
poBses- 
sions 


Job's 

piouB 

resigna- 

tioa 


Divine 
permis- 
sion to 
test  Job 
by  af- 
flicting 
his  person 


^'Now  on  a  certain  day,^  as  Job's  sous  and  daughters  were  eating  and 
drinking''  in  the  oldest  brother's  liouse,  "a  messenger  came  to  Job  and  said, 
'The  oxen  were  ploughing  and  the  asses  were  grazing  near  them  ^Vhen 
Sabeans'  suddenly  attacked  and  seized  them;  the  servants  were  put  to  the 
sword,  and  I  alone  have  escaped  to  tell  you.' 

^HVhile  he  was  still  speaking,  another  messenger  came  and  said,  'The  fire 
of  God""  has  fallen  from  heaven  and  has  completely  burned  up  the  sheep 
and  the  servants,  and  I  alone  have  escaped  to  tell  you.' 

"While  this  man  was  still  speaking,  another  messenger  came  and  said, 
'The  Chaldeans,"  attacking  in  three  bands,"  raided  the  camels  and  drove 
them  away;  the  servants  were  put  to  the  sword,  and  I  alone  have  escaped 
to  tell  you.' 

^^While  this  one  was  still^  speaking,  another  messenger  came  and  said, 
'Your  sons  and  daughters  were  eating  and  drinking^  in  their  oldest  brother's 
house  ^^when  a  great  wind  came  from  across'  the  wilderness  and  struck  the 
four  corners  of  the  house;  it  fell  upon  the  young  men  and  killed  them.  I 
alone  have  escaped  to  tell  you.' 

*°Then  Job  rose,  tore  his  robe,  shaved  his  head,  prostrated  himself  on 
the  ground  and  worshipped,  ^'saying: 

Naked  I  came^  from  my  mother's  womb. 
And  naked  shall  I  return  there ! 
Jehovah  gave,  Jehovah  has  taken  away; 
Blessed  be  the  name  of  Jehovah ! 
^In  all  this  Job  did  not  sin  nor  blame*  God. 

2  ^On  another  day  when  the  Sons  of  God  presented  themselves  before 
Jehovah,  the  Adversary  came  with  them."  ^And  Jehovah  said  to  the  Ad- 
versary, 'From  where  do  you  come.''' 

The  Adversary  answered,  'From  going  back  and  forth  on  the  earth,  and 
from  walking  up  and  down  on  it.'  ^Jehovah  said  to  the  Adversary,  'Have 
you  observed  my  servant  Job.'*  For  there  is  no  man  like  him  in  the  earth, 
blameless  and  upright,  one  who  reveres  God  and  avoids  evil;  he  still  holds 
fast  his  integrity,  although  you  incited  me  to  ruin  him  without  cause.' 

*The  Adversary  answered  Jehovah,  'Skin  for  skin,^  yes,  a  man  wiU  give 
all  that  he  has  for  his  life.     ^But  just  put  out  your  hand  now,  and  touch  his 

I  1"  Lit.,  and  it  came  to  pats  on  a  day. 

k  1"  So  one  Heb.  MS.,  Syr.,  and  the  parallel  in  *.     Heb.  here  adds  wine. 

I  1"  The  Sabeans  dwelt  in  southwestern  Arabia  and  had  attained  to  a  high  civilization. 
Nowhere  else  in  the  O.T.  do  they  figure  as  robbers.     Possibly  they  represent  Arabs  in  general. 

™  I"  Probably,  as  in  I  Kgs.  18"  and  II  Kg.i.  1'-,  a  fla.sh  of  liphtning. 

■>  1"  The  Chaldeans  dwelt  in  early  times  in  the  lower  Tigris-Euplirates  valley  near  the  Persian 
Gulf,  and  only  in  later  times  conquered  Babylonia.  They  attained  their  greatest  power  between 
605  and  638  b.c. 

o  1"  /.  e.,  so  as  to  approach  the  camels  from  different  sides  and  thus  capture  them;  of.  for 
similar  nomadic  tactics,  the  capture  of  Ai,  Gideon's  attack  against  the  Midianite  camp,  and  the 
plan  of  battle  which  Joab  used  effectively  against  the  Ammonites. 

f  1"  Correcting  the  Heb.  by  the  aid  of  the  parallels  in  '••  ". 

0  1"  So  two  Ueb.  MSS.,  Gk.,  and  Syr.,  and  the  parallel  in  <.     Heb.  adds  win«,  as  in  ". 

'  1"  Lit.,  from  the  other  tide  of.     Most  of  the  storms  in  the  wldernees  are  cyclonic  in  character. 

•  1"  Following  certain  Heb.  MSS.  in  correcting  the  traditional  reading. 

•  1"  The  text  haa  evidently  been  modified  here.  The  Syr.,  revile,  eatisfiea  the  context  and 
la  probably  original. 

"  2'  Heb.  adds,  to  present  himself  before  Jehorah,  but  Gk.  omits  as  in  1*. 

•  2*  Cf .  the  similar  idiom,  an  eye  for  an  eye  and  a  to»th  for  a  tooth.  The  implication  is  that  th« 
t«et  bad  not  been  fundamental,  for  only  external  possesaions  had  been  involved. 

132 


SUFFERING  A  TEST  OF  PIETY 

bone  and  his  flesh;  he  certainly  will  curse"'  you  to  your  face.'  ''Jehovah 
said  to  the  Adversary,  'See,  he  is  in  your  power;  only,  spare  his  life.' 

^So  the  Adversary  left  the  presence  of  Jehovah,  and  afflicted  Job  from 
the  sole  of  his  foot  to  the  crown  of  his  head  with  leprosy''  so  terrible  *that 
he  took  a  piece  of  broken  pottery  with  which  to  scrape  himself. 

As  he  sat  among  the  ashes,  ^his  wife  said  to  him,  'Are  you  still  holding 
to  your  piety?  Curse^^  God  and  die.'  ^"But  he  said  to  her,  'You  speak  like 
a  senseless  woman.  ^  We  accept  prosperity  from  God,  shall  we  not  also 
accept  misfortune?'     In  all  this  Job  said  nothing  that  was  wrong. 

"When  Job's  three  friends  heard  of  all  this''  misfortune  that  had  befallen 
him,  they  came  each  from  his  own  home:  Eliphaz  the  Temanite,  Bildad  the 
Shuhite,  and  Zophar  the  Naamathite,  for  they  had  arranged  to  go  together 
and  show  their  sympathy"  for  him  and  comfort  him.  ^^But  when  they  saw 
him  in  the  distance,  they  did  not  at  first  recognize  him.  Then  they  all  wept 
aloud  and  tore  their  robes  and  threw  dust  upon  their  heads. '^  ^^Then  they 
sat  down  with  him  on  the  ground''  seven  days  and  seven  nights"  without 
any  one  saying  a  word  to  him,  for  they  saw  that  his  anguish  was  intense. 

[Then,*^  moved  at  the  sight  of  Job's  affliction,  they  broke  out  with  loud 
lamentations  and  withheld  not  bitter  complaints  of  the  injustice  of  God. 
And  Eliphaz  the  Temanite  said,  '  It  is  useless  to  serve  God.  And  what  gain 
is  it  to  Job  that  he  has  kept  his  charge,  and  that  he  has  walked  blamelessly 
before  him?  Even  now  we  call  the  proud  happy,  and  those  who  work 
iniquity  thrive;  yea,  they  tempt  God  and  escape.  Why,  O  Job,  do  you 
still  remain  steadfast  in  your  piety?     It  were  better  to  curse  God  and  die.' 

But  Job  was  greatly  displeased,  and  spoke  to  them,  saying : 

You  speak  as  men  without  wisdom. 

In  whose  heart  there  is  no  fear  of  God. 

Bitter  is  the  pain  that  wracks  me. 

But  more  bitter  are  the  words  which  you  utter. 

Blessed  be  Jehovah  for  that  wliich  he  gave  me; 

And  now  that  I  am  bereft,  blessed  be  his  name. 

I  will  call  to  him  in  my  distress  and  say, 

Show  me  clearly  wherein  I  have  erred. 

And  let  me  not  depart  under  the  weight  of  thine  anger; 

For  God  is  good  to  all  who  call  upon  him. 

And  he  will  not  suffer  the  righteous  to  fall  forever.] 

"  2'.  »  Lit.,  bless,  as  in  !»■  ". 

•  2'  Reference  is  probably  to  the  loatlisome  and  incurable  tubercular  leprosy,  which  takes 
the  form  of  swellinga  that  afflict  all  parts  of  the  body  and  break  out  in  festering  sores.  This  diag" 
nosis  is  confirmed  by  the  statement,  fro?n  the  sole  of  his  foot  to  the  crown  of  his  head. 

y  2">  Shghtly  correcting  the  Heb. 

•  2»  Gk.  and  Lat.  omit  this. 

»  2"  Lit.,  sway  back  and  forth,  as  the  Oriental  does  in  expressing  grief. 
*>  2"  Heb.  adds  toward  heaven,  but  Gk.  omits. 

•  2"  Gk.  omits  on  the  ground  and  seven  nights. 

^  The  passage  enclosed  in  brackets  is  an  imaginary  reconstruction  of  what  may  be  eupposed 
to  have  followed  in  the  originai  story  of  Job  (cf.  Introd.,  p.  36).  It  forms  a  bridge  between  tha 
Prologue  and  the  Epilogue  quite  different  from  the  present  poem,  showing  how  the  poet,  like 
Shakespear,  was  able  to  make  profound  and  undying  literature  out  of  a  simple  folk-story.  For 
the  rest  of  the  story,  cf.  §  28. 


Afflicted 
with  vile 
leprosy 


Tempted 
by  his 
wife 


Visited 
by  hia 
friendfl 


Continu- 
ation of 
the  folk- 
tale 


133 


THE  LYRIC  DRAMA  OF  JOB 

THE  LYRIC  DRAIVIA  OF  JOB 

§  1.    Job's  Utter  Woe,  Job  3 
Better  jq|j  3  2'phen"  Job  began''  to  speak  and  said: 

never  to  ii-ii-i  i-i 

have  ^Let  the  day  perish  wmch  gave  me  birth, 

born  And  the  night  when  they  said,  'A  man  child  is  born !'" 

*Let  that  day  be  utter  darkness. 

Let  God'^  not  regard  it  from  above. 

Let  no  ray  of  hght  shine  upon  it,^ 
'May  gloom  and  darkness  claim  it. 

Let  a  cloud  settle  down  upon  it. 

Let  all  that  make  black  the  day'  frighten  it ! 
^That  night !     Let  thick  darkness  seize  it. 

Join  it  not^  to  the  days  of  the  year. 

From  the  list  of  the  months  exclude  it. 
^That  night  \^  let  it  ever  be  barren,' 

May  no  joyful  shout^  invade  it. 
^Let  those  curse  it  who  curse  the  day, 

Who'^  are  prepared  to  rouse  up  leviathan.^ 

The  Lyric  Drama  of  Job. — The  setting  of  this  lyric  drama  is  supplied  by  the  old  popular 
prose  story  of  Job  found  in  Job  1-2.  The  hero,  bereft  of  possessions,  of  children,  and  of  all  that 
contributes  to  a  man's  happiness,  sits  silently  weeping  on  a  refuse  heap.  Apparently  he  is  afflicted 
by  the  loathsome  tubercular  type  of  leprosy.  He  is  clad  in  sackcloth,  and  in  keeping  with  the 
Oriental  method  of  expres.sing  grief,  is  casting  ashes  upon  his  bowed  head.  About  him,  sitting 
for  seven  days  and  nights  in  speechless  horror,  are  his  friends.  As  in  the  old  Greek  tragedies,  the 
drama  is  staged  out  under  the  blue  canopy  of  heaven.  The  action  is  almost  wholly  subjective. 
Job  first  speaks,  and  then  in  turn  each  of  his  friends.  The  progress  is  wholly  within  the  mind  of 
Job  himself.  His  words  and  gestures  alone  reveal  the  mighty  tempests  that  sweep  over  his  Boul. 
As  the  drama  unfolds,  his  mood  becomes  calmer,  until  in  chaps.  29-31  he  develops  a  masterly 
risumi  of  his  case.  The  only  objective  action  in  the  play  is  the  approach  of  the  great,  low-lying 
thunder-cloud,  which  draws  near  at  the  close  of  the  drama.  From  its  depths  comes  the  majestic 
voice  of  Jehovah.  The  divine  message  is  not  a  direct  reply  to  Job's  complaint.  Instead,  the  Al- 
mighty calls  upon  Job  to  open  his  eyes  and  behold  the  e^^dences  of  divine  wisdom  and  care  re- 
vealed in  the  animate  and  inanimate  world  which  surrounds  him  on  every  side.  Before  this  tran- 
scendent vision  of  God's  omniscience  and  goodness  Job  bows  in  deepest  reverence,  forgetting  his 
personal  sorrows,  which  a  few  moments  before  had  completely  clouded  his  vision  of  the  Almightv. 

§  1  As  Duhm  has  pointed  out  (liiob  17),  the  author  shows  great  tact  in  making  his  hero  do 
what  the  great  prophet  Jer.  had  already  done,  Jer.  20"-i^.  The  depe»dence  in  language  as  well  as 
in  thought  upon  this  earlier  passage  is  clear.  Jer.'s  words  are  simpler  and  more  natural.  The 
author  of  Job  has  heightened  the  picture  at  many  points.  In  cursing  the  day  that  he  was  born, 
Job  portrays  dramatically  his  overwhelming  grief  and  utter  despair.  By  this  impassioned  utter- 
ance Job  at  once  assumes  a  very  different  role  from  the  hero  of  the  prose  story.  His  pent-up  agony 
and  indignation  at  last  find  full  expression.  Above  all,  he  questions  by  implication  God's  justice, 
and  thus  rouses  his  friends  to  turn  upon  him  and  voice  the  suspicions  that  their  silence  had  implied. 

•  32  Heb.  inserts  before  this  (apparently  as  a  title  for  the  chapter),  ^Afler  this  Job  opened  hit 
mouth  and  cursed  his  day  (i.  e.,  the  day  of  his  birth). 

''  32  The  Heb.  is  usually  translated,  answered.  Probably  for  this  reason  the  Gk.  and  Lat. 
omit  the  word,  but  it  is  often  used  in  the  sense  given  above. 

"  33  So  practically  all  the  VSS.  Heb.,  the  night  which  said,  A  man  child  is  conceived.  Cf. 
Jer.  20'5.     The  traditional  Heb.  is  clearly  corrupt. 

J  3*  In  the  poetic  sections  the  word  Eloah  (God)  is  put  in  the  mouth  of  the  Edomite  hero  of 
the  drama,  not  the  distinctively  Heb.  title  of  the  deity,  Jehovah. 

e  3«  /.  e.,  May  no  sun  or  star  light  it  up,  but  may  it  remain  clothed  in  blackness,  the  pos- 
session of  chaos. 

'  3'  Or  the  deep  gloom  of  day.  The  VSS.  vary  widely  in  the  rendering,  and  none  are  satis- 
factory.    The  reference  is  probably  to  an  eclipse. 

«  3"  Slightly  revising  the  Heb.  with  the  aid  of  Sym.,  Targ.,  and  the  demands  of  the  context; 
cf.  also  Gen.  49".     Job  would  have  his  birthday  erased  from  the  calendar. 

^  3'  So  one  Heb.  MS.,  Gk.,  Syr.,  and  Lat.     Heb.  adds,  destroying  the  regular  metre,  behold. 

'  3'  Lit.,  stony. 

i  3'  /.  e,,  over  the  birth  of  a  child. 

^  3"  /.  e.,  the  magicians  and  sorcerers  who  were  supposed  to  be  able  to  arouse  the  leviathan. 

'  3"  The  traditional  monster  of  the  great  deep  that  represented  chao*  and  th«  foes  of  light. 
It  was  thought  of  aa  capable  of  causing  an  eclipse. 

134 


JOB'S  UTTER  WOE 

'Let  the  stars  of  its  sunrise  be  dark. 

Let  it  wait  for  light,  but  have  none. 

Let  it  not  see  the  eyehds  of  the  dawn."* 
*°For  it  closed  not  the  doors  of  my  mother's  womb, 

Nor  hid  trouble  from  my  eyes. 
"Why  did  I  not  die  at  birth," 

Breathe  my  last  when  I  came  from  the  womb?" 
^H)tp  why  was  I  not  as  a  hidden  untimely  birth. 

As  infants  that  never  saw  light? 
^^Why  did  the  knees  receive  me,'^ 

Or  the  breasts,  that  I  should  suck  ? 
'^I  should  then  have  lain  down  in  quiet. 

Should  have  slept  and  been  at  rest 
**With  kings  and  counsellors  of  earth 

Who  built  themselves  great  pyramids;"^ 
^^With  princes  rich  in  gold. 

Who  filled  their  houses  with  silver. 


^''There  the  wicked  cease  from  troubling," 

There  the  weary  are  at  rest; 
^^Captives  too  at  ease  together,* 

Hearing  not  the  voice  of  masters. 
*^here  the  small  and  great  are  gathered. 

And  the  slave  is  free  from  his  master. 
^Why  is  light  given"  the  wretched. 

And  life  to  the  bitter  in  soul, 
^To  a  man^  whose  way  is  hid. 

To  him  whom  God  has  hedged  in, 
^Those  who  long  for  death,  but  it  comes  not. 

And  dig  for  it^  as^  for  hid  treasure. 
^Who  are  beside  themselves  with  joy,  if  they  discover  it. 

And  are  glad  when  they  find  the  grave  ?y 
^For  sighs  take  the  place  of  my  food,^ 

•»  3*  Dawn  is  here  represented  as  coming  like  a  fair  youth  or  maiden. 

"  3'i  So  Gk.  and  Lat.,  lit.,  in  the  icomb.     Heb.,  from. 

o  S^  Heb.  idiom,  from  the  womb  go  forth  and  expire. 

p  3**  With  Duhm  restoring  this  vs.  to  the  place  where  it  logically  belongs.  Vs.  i'  is  the  imme- 
diate sequel  of  ". 

<i  3^  The  reference  is  to  the  reception  of  the  new-born  child  by  the  father,  who  in  ancient 
times  decided  whether  or  not  it  should  be  allowed  to  live.  If  he  turned  it  over  to  the  mother  or 
nurse  to  keep,  its  life  was  preserved. 

r  31*  So  the  Arabic  and  Coptic.  Heb.,  wastes,  ironically  referring  to  the  desolate  remains  of 
the  once  proud  palaces. 

•  3"  /.  e.,  from  their  restless,  contentious  life. 

*  318  Or  as  well ;  i.  e.,  they  as  well  as  the  wicked  tyrants  hare  peace  and  rest.  1 

0  3*0  So  Gk.,  Syr.,  Lat.,  and  Targ.     Heb.,  does  he  give. 

»  3*  This  vs.  belongs  logically  after  20  and  probably  stood  here  originally, 
w  3^  J.  e.,  seek  it  intently,  even  as  the  natives  of  Palestine  to-day  dig  frantically  for  buried 
treasure. 

1  3"  Following  the  Gk.  and  Syr.  in  slightly  correcting  the  Heb. 

V  31  So  Gk.,  Eth.,  and  Sah.  Syr.  and  one  Heb.  MS.  read,  mound.  Possibly  the  idea  is  that 
they  are  so  eager  for  death  that  they  contemplate  with  pleasure  their  funeral  mound,  of.  Josh. 
7»,  8=». 

>  3**  Heb.,  for  my  sighing  cornea  before  I  eat.  The  context  supports  the  rendering  followed 
above. 

135 


Injustice 
of  being 
compelled 
to  live 
on  in 
misery 


FIRST  CYCLE  OF  DISCOURSES 

And  my  groans  arc  poured  out  like  water. 
^Tor  the  evil  I  fear"*  overtakes  me, 

And  whatever  I  dread  comes  upon  me. 
2*No  peace  nor  quiet  have  I, 

No  rest,  but  turmoil  comes. 


Job 
should 
apply 
his  own 
teachinga 


FIRST  CYCLE  OF  DISCOURSES 

§2.    Discourse  of  Eliphaz:  The  Impossibility  of  Any  Man's  Being  Absolutely 

Righteous,  Job  4r-5 

Job  4         ^Then  Eliphaz  the  Temauite  answered: 
^If  one  ventures  a  word,  will  it  vex  you? 

But  who  could  refrain  from  speaking?* 
^See !    You  have  instructed  many 

And  strengthened  the  drooping  hands. 
*Your  words  have  upheld  the  fallen, 

Giving  strength  to*'  tottering  knees. 
^But  now  that  it  comes  to  you,"=  you  are  impatient, 

Now  that  it  touches  you,  you  are  dismayed. 


Calamity 
the  inev- 
itable 
conse- 
quence 
of  sin 


^Is  not  your  reHgion"*  your  confidence. 
Your  blameless  life®  your  hope  ? 
'Remember !    What  innocent  man  ever  perished  ? 
Or  where  were  the  upright  ever  destroyed  ? 
^As  I  have  observed,  those  who  plough  sorrow 
And  sow  trouble  gather  the  harvest. 
^By  the  breath  of  God  they  perish. 
And  by  the  blast  of  his  anger  are  consumed. 
^°The  lion  roars  and  the  fierce  lion  howls,^ 

Yet  the  young  lions'  teeth  are  broken.^ 
^^The  old  lion  perishes  for  lack  of  prey. 
And  the  whelps  of  the  lioness  are  scattered. 


In  God's 
eight  no 
mortal  is 
absolutely 
free  from 
Bin 


^-Now  a  message''  was  secretly  brought  me, 
xVnd  a  whisper  of  it  reached  my  ear, 


»  3^  In  29"  Job  declares  that  in  the  days  of  his  prosperity  he  had  no  fear  of  the  future.  The 
statement  in  ^  is  evidently  general,  not  specific. 

§  2  Eliphaz  shows  great  tact.  His  first  object  is  to  encourage  Job  and  to  lead  him  to  realize 
that  no  man  can  be  absolutely  sinless.  With  rare  skill  the  poet  portrays  the  vague  terror  that 
comes  from  the  consciousne.ss  of  a  divine  presence  and  revelation.  The  language  and  atmosphere 
are  those  of  the  prophets.  The  aim  is  to  render  more  impressive  the  truth  set  forth  in  4i7-i»,  upon 
which  Eliphaz's  argument  turns:  Job  is  mortal,  hence  he  has  sinned.  He  is  now  Buffering  the 
consequences.     Let  him  acknowledge  his  sin  and  escape. 

»  42  Lit.,  But  to  hold  back  with  words  who  is  able? 

'' 4*  Lit.,  and  you  have  strengthened. 

•  4'  Eliphaz  here  takes  up  Job's  own  words  and  confession. 

•>  4«  Lit.,  fear.  The  word  is  used  in  a  technical  sense  by  Eliphaz,  cf.  15*,  22*,  and  is  equiTalent 
to  piety  or  religion. 

•  4»    Lit.,  the  inteffrity  of  your  ways;  i.  e.,  the  rightness  of  your  conduct. 
'  4"'  Lit.,  the  roar  of  the  lion  and  the  voice  of  the  howler! 

■  4"'  /.  e.,  first  they  roar  and  beget  terror,  but  suddenly  their  power  is  broken. 
••4"  Lit.,  a  thing,  or  word  (of  God),  was  brought  by  steaM. 


13G 


ELIPHAZ 

^'In  thoughts  from  the  visions  of  night. 

When  deep  sleep  falls  upon  men; 
^^Fear  came  upon  me,  and  trembling. 

That  made  my  bones  all  quake, 
^^hen  a  spirit  passed  before  me. 

The  hair  of  my  flesh  stood  on  end. 
i^It  stood  still,' 

But  I  could  not  discern  its  appearance; 

A  form  was  before  my  eyes; 

In  the  silence  I  heard  a  voice:' 
^^'Can  mortal  man  be  just  before  God? 

Can  one  be  pure  before  his  Maker  ? 
^*Even  his  servants  he  does  not  trust. 

And  his  angels  he  charges  with  error;'' 
*^How  much  more  those  who  dwell  in  clay  houses. 

Whose  very  foundation  is  dust,' 

Who,  like  the  moth,  are  crushed,™ 
^Between  morning  and  evening  destroyed. 

Unobserved,  they  perish  forever. 
^Is  not  their  tent-cord  plucked  up  within  them  ? 

They  die,  and  that  without  wisdom.' 

5  *Call !    Is  there  any  who  will  answer  you  ?  Disaster 

And  to  which  of  the  holy  ones"  will  you  turn  ?  the'^'^^''^ 

'^For  vexation  kills  the  fool,  fooUsh, 

And  envy  slays  the  silly.  wdthout 

^I  have  seen  the  fool  taking  root,  '^^^^^ 

But  suddenly  his  habitation  rotted  down.** 
*His  children  are  far  from  safety, 

Crushed  in  the  gate  with  no  deliverer;^ 
^His  harvest  the  hungry  eat  up, 

And  the  thirsty  are  eager  for  his  wealth.'' 
^For  aflliction  does  not  come  from  the  dust. 

And  trouble  does  not  sprmg  out  of  the  ground; 
"But  man  himself  begets  trouble,'' 


I  416  Possibly  this  incomplete  line  is  secondary,  but  its  very  brevity  may  be  a  part  of  the 
poet's  art. 

J  4"  Lit.,  Silence,  and  I  heard  a  voice. 

k  4'8  The  Heb.  word  occurs  nowhere  else. 

•  4"  The  reference  is  clearly  to  the  older  account  of  man's  creation  found  in  Gen.  2. 

«°  4"  This  line  is  doubtful  and  may  be  secondary.     The  reading  is  based  on  Gk.,  Syr.,  and  Sah. 

"  5'  I.  e.,  angels. 

°  5'  So  Gk.,  Syr.,  Sah.,  and  a  revised  Heb.  text.  _  Heb.,  I  cursed,  appears  to  be  corrupt. 

P  5*  /.  c,  unjust  decisions  were  rendered  by  the  judges,  whose  court  was  usually  by  the  city 
gate.     In  the  gate  may  be  a  later  explanatory  gloss,  for  it  makes  the  hne  too  long. 

1  6'  This  vs.  has  suffered  in  transmission,  as  the  many  variant  readings  of  the  VSS.  indicate. 
Through  confusion  an  impossible  third  line  has  grown  up.  Deleting  it,  the  original  vs.  appears. 
Duhm  (Hiob  31),  following  Aquila,  Sym.,  Syr.,  and  Lat.  in  correcting  the  Heb.,  radically  revisea 
BO  as  to  read  for  these  two  lines.  He  who  is  thirsty  drains  water  out  of  their  spring  ;  i.  e.,  because  it  ia 
■o  deserted. 

'  5'  Heb.,  man  is  born  to  trouble,  but  this  contradicts  •■, 

137 


FIRST  CYCLE  OF  DISCOURSES 


It  is  best 
to  trust 
one's  case 
to  the 
omnis- 
oient 
ruler  of 
the  uni-; 
verse 


Even  as  the  sparks'  fly  upward. 
^But  as  for  me,  I  would  seek  God 

And  to  him  would  commit  my  cause, 
®Who  does  things  great  and  unsearchable. 

Marvellous  and  without  number; 
"Who  gives  rain  on  the  earth, 

And  sends  waters  upon  the  fields;* 
"Wlio  sets"  the  lowly  on  high. 

And  those  who  mourn  are  exalted  to  safety. 
^He  frustrates  the  plans  of  the  crafty. 

So  that  their  hands  cannot  achieve  success.'' 
^'He  takes  the  wise  in  their  craftiness,'' 

And  the  counsel  of  the  wily  is  overthrown.* 
"They  meet  with  darkness  in  the  day-time. 

And  grope  at  noonday  as  in  the  night. 
^^But  he  saves  the  poor^  from  the  sword. 

And  the  needy  from  the  hand  of  the  mighty, 
^*So  that  the  poor  man  has  hope. 

And  iniquity  stops  her  mouth. 


Submia- 
eion  to 
his  disci- 
pline 
insures 
peace  ana 
prosoerity 


^Tlappy''  the  man  whom  God  corrects; 

Therefore  spurn  not  the  Almighty's  chastening. 
^^For  he  causes  pain  but  to  comfort. 

And  wounds  that  his  hands  may  heal. 
^^From  countless^  troubles  he  will  deliver  you. 

Whatever  comes, **  no  evil  shall  touch  you; 
2oin  famine  he  will  redeem  you  from  death. 

In  time  of  war  from  the  might  of  the  sword. 
^^You  shall  be  hid  frora'^  the  scourge  of  the  tongue; 

You  shall  not  fear  when  destruction  comes. 
'"At  ruin  and  want  you  shall  laugh. 

You  shall  have  no  fear  of  wild  beasts, 
^You  shall  be  in  league  with  the  stones. 

And  at  peace  with  the  beasts  of  the  field. 
^^You  shall  know  that  your  tent  is  secure. 


•5'  Heb.,  lit.,  children  of  flame.  Gk.  and  Sah.,  nestUngi  of  the  vulture.  The  exact  reading 
and  meaning  are  not  clear.  If  the  above  translation  is  followed,  the  meaning  is  that  man  is  aa 
prone  to  bring  trouble  upon  himself  as  the  sparks  are  to  fly  upward. 

*  6'°  Some  scholars  regard  this  vs.  as  secondary  because  it  destroys  the  close  connection  be- 
tween •  and  ". 

°  5"  So  Gk.,  Lat.,  and  Sah.     Heb.,  In  that  he  sets  up. 

»  6"  The  derivation  of  this  word  is  not  certain,  but  it  occurs  again  in  6**,  where  it  appears  to 
mean  abiding  wisdom.     Here  it  describes  the  fruits  of  wisdom. 
"  5"  This  line  is  quoted  in  I  Cor.  3". 

*  5"  Lit.,  ha/ttens  itself,  or  is  hastened,  and  so  rushes  to  its  downfall. 

V  5"  Supplying  the  word  demanded  by  the  context.  Heb.,  from  their  mouth,  is  clearly  a  cor- 
ruption of  the  original.  Gk.  and  Sah.  render,  But  they  perish  in  war  and  are  unable  to  escape  from 
the  conqueror ;  but  this  makes  little  sense. 

•  5"  So  five  Heb.  MSS.,  Gk.,  Syr.,  and  Lat.  Heb.  inserts  behold,  but  this  destroys  the  metre 
and  adds  nothing  to  the  context.  f 

•  .5"  Lit.,  six  ..  .  yea,  seven.   Cf.  Pr.  30".  "•  "•  ",  Am.  1».  ••  »■  »•  ". 

•>  5«  So  Gk.,  Syr.,  and  Lat.  Heb.,  in.  The  allusion  is  to  slander.  Possibly  the  origiDiil  read, 
peatiltnce.    Cf.  for  a  close  parallel,  Ezek.  6",  14". 


138 


ELIPHAZ 

You  shall  visit  your  fold,  and  miss  nothing. 
''You  shall  know  your  descendants"  are  many. 

And  your  offspring  as  grass  of  the  earth. 
*You  shall  die  in  a  ripe  old  age. 

As  a  sheaf  garnered  in  its  season.** 
"Consider  this, — we  have  found  it  so; 

Hear  it,  and  know  it  yourself. 


§  3.    Job's  Reply:  The  Grounds  of  His  Complaint,  Job  6-7 

Job  6  'Then  Job  answered : 

^Oh,  that  my  grief  were  carefully  weighed; 

All  my  calamities''  laid  in  the  scales  ! 
'For  they  would  outweigh  the  sand  of  the  sea; 

Therefore  it  is  that  my  words  have  been  rash. 
*For  the  arrows  of  God  the  Almighty  have  pierced  me,' 

My  spirit  drinks  their  deadly  poison. 

The  terrors  of  God's  are  arrayed  against  me. 
*Does  the  wild  ass  bray  as  he  munches  the  grass. 

And  over  their  fodder  do  oxen  low.f"^ 
^Can  a  man  eat  what  is  tasteless  and  saltless  ? 

Is  there  any  taste  in  the  white  of  an  egg  ?  ' 
6  ^My  appetite  refuses  to  touch  them;' 

They  are  as  loathsome  food''  to  me. 


Crushing 
character 
of  Job's 
afBiction 


No  solace 
in  the 
words  of 
his 
friends 


^Oh,  that  my  request  might  be  granted. 
And  that  God  would  give  me  my  heart's  desire, 

®Even  that  he  would  consent  to  crush  me. 
Would  let  loose  his  hand  and  cut  me  off ! 

"Then  this'  would  be  my  consolation, 
I  would  exult""  amid  pain  unsparing." 


Sigh  for 
deliver- 
ance by 
death 


•  5*  Lit.,  eeed. 

<i  5*  I.  e.,  with  body  still  vigorous. 

{  3  In  the  first  part  of  his  reply,  6'-",  Job  in  his  anguish  and  desperation  stoutly  maintains 
his  right  to  complain.  He  has  been  stripped  of  all  that  men  count  worth  while,  and  even  death 
is  denied  him.  To  make  his  woe  complete,  his  friends  have  failed  to  give  him  that  sympathy  in 
his  hour  of  mortal  ai^ony  which  is  friendship's  noblest  gift,  G^-^".  Instead,  they  have  cruelly 
repeated  over  him  their  cold  dogmas,  which  they  are  more  eager  to  defend  than  they  are  to  save 
the  innocent  or  succor  the  perishing.  In  7'"'"  he  pathetically  describes  the  utter  tragedy  of  hia 
lot,  with  no  hope  in  this  hfe  nor  in  the  life  beyond  the  grave.  In  the  remainder  of  the  chapter, 
7"-*',  he  frankly  gives  free  rein  to  his  rage.  In  bitter  indignation  he  turns  upon  the  divine  Ruler, 
whom  he  once  regarded  as  his  Friend,  and  charges  him  with  cruel  injustice.  For  the  moment  a 
shadow  of  doubt  regarding  his  true  innocence  beclouds  his  vision,  -"";  but  even  if  he  has  sinned, 
why  does  his  divine  persecutor  show  him  no  mercy? 

=  6'  So  the  VSS.  and  the  marginal  reading  of  the  Heb. 

'  6*  Lit.,  are  with  me. 

*  6«  For  the  figure  of  the  terrors  of  God,  cf.  Ps.  8H". 

•>  0'  Cf.  the  similar  type  of  teaching  adopted  by  Amos  in  3'. 

'  6'  So  Jewish  rabbis;  many  modern  scholars  translate,  juice  of  purslain  (a  plant  which  pro- 
duces an  insipid,  slimy  substance). 

'  6'  Gk.,  My  wrath  cannot  be  quieted. 

■t  6'  Gk.,  as  the  smell  of  a  lion. 

1  610  So  three  Heb.  MSS.,  Targ.,  and  Lat.     Heb.,  still. 

™  6'"  Lit.,  leap  in  joy. 

"  6'°  The  line  that  follows  in  the  Heb.,  For  I  denied  not  the  words  of  the  Holy  One,  is  evidently 
a  later  scribal  addition.     It  breaks  into  the  course  of  Job's  thought  and  is  contrary  to  the  facts. 


139 


FIRST  CYCLE  OF  DISCOURSES 


Piitipnca 
under 
euch 

attiictioDB 
is  im- 
possible 
lor  a 
mortal 


"What  strength  have  I,  that  I  should  endure  ? 

And  what  is  my  future,  that  I  should  be  patient  ? 
^^Is  my  strength  the  strength  of  stones, 

Or  is  my  body  made"  of  brass  ? 
"See,  I  have  no  help  in  myself,  p 

And  the  power  to  succeed  is  driven  from  me. 


Faith- 
lessness 
of  his 
friends 
in  his 
time  of 
worst 
need 


"A  friend  should  be  kind  to  one  fainting. 

Though  he  lose  his  faith  in  the  Almighty .'> 
^*My  brothers  have  been  as  a  treacherous  brook, 

As  streams  that  overflow  their  banks, 
"WTiich  are  turbid  because  of  the  melting  ice. 

And  the  snow  that  hides  itself  within  them. 
"But  when  it  is  warm,  they  vanish. 

When  hot,  their  channels  are  dry. 
**Caravans  turn  their  course  to  them. 

They  go  up  through  the  waste,  and  perish. 
^'The  caravans  of  Tema"'  looked. 

The  companies  of  Sheba  waited  for  them. 
'°They  were  disappointed*  because  they  hoped;* 

They  came  to  them,  but  were  dumbfounded. 
^'Even  so  you  have  been  to  me;" 

You  see  the  terror^  and  fear. 
'^^Have  I  said,  '  Bring  me  a  present,' 

Or,  'Give  me  a  gift  from  your  wealth; 
^Save  me  from  the  hand  of  a  foe; 

From  the  power  of  the  tyrant  redeem  me'  ? 


Their 
inability 
to  bring 
any  valid 
3harge  of 
sin 


'^^Teach  me,  and  I  will  keep  silent. 

Show  me  how  I  have  erred. 
^How  forcible''  arc  upright  words  ! 

What  does  your  reproof  reprove  ? 
*Do  you  mean  to  rebuke  mere  words .'' 

The  words  of  the  desperate  are  as  wind. 


0  6"  SuppIyinR  the  verb  required  by  the  metre  and  implied  by  the  context. 

p  6"  Following  Syr.  and  hat.     The  Heb.  is  of  uncertain  meaning  and  probably  corrupt. 

1  6"  Lit.,  fear  of  the  Almighty,  a  term  here  as  elsewhere  in  Job  equivalent  to  religion  and  its 
demands.     Syr.  and  Lat.  read, 

He  who  refuses  kindtiess  to  his  friend. 

Forsakes  the  fear  of  the  Almighty. 
Barton  (Book  of  Job  94)  suggests  the  reading, 

To  one  who  is  denied  kindness  from  his  friend, 

Even  he  {sic)  forsakes  the  fear  of  the  Almighty. 
t  C"  In  an  oasis  in  northern  Arabia;  Slieba  was  in  the  south. 
•  (520  This  verb  is  usually  translated,  put  to  shame,  but  it  expresses  both  ideas, 
t  C"  So  the  superior  reading  of  the  Syr.  and  Targ. 

"  6"  This  vs.  is  evidently  corrupt.     The  above  revision  is  in  part  supported  by  the  marginal 
reading  and  one  Heb.  MS.,  and  by  Gk.  and  Syr. 
▼  6"  /.  c,  my  terrible  fate. 
»  6»  So  Targ.  and  one  Heb.  MS. 

140 


JOB 

^You  would  fall*  on  a  blameless  man,^ 

And  make  an  assault  on"  your  friend. 
''Now  be  pleased  to  look  upon  me: 

I  would  surely  not  lie  to  your  face. 
^^Turn  back,  let  there  be  no  injustice; 

Turn  back,  for  right  is  still  with  me.* 
'°Is  there  injustice  on  my  tongue  ? 

Can  I''  not  discern  what  is  evil  ? 

7  'Has  not  man  a  hard  service"  on  earth.  Misery 

Whose  days  arc  like  those  of  a  hireling  ?  tr"anBitori- 

^As  a  slave  who  pants  for  the  shadows,^  "^^^  of 

,  1  .     !•  1       1      1      p       1  •  human 

As  a  hirehng  who  looks  tor  his  wage,®  life 

'So  fruitless  months  arc  my  lot,^ 

And  wearisome  nights  are  appointed  me. 
^Whenever  I  lie  down,  I  say: 
'When  will  day  come,  that  I  may  arise?'* 

I  am  full  of  unrest  till  the  dawn. 

^Worms  and  clods  of  dust''  clothe  my  flesh; 

My  skin  grows  hard,  then  breaks. ' 
®My  days  are  swifter ^  than  weavers'  thread,'' 

And  are  spent  without  any  hope. 
'Oh  remember  that  my  life  is  but  a  breath; 

My  eye  shall  see  happiness  no  more. 
'The  eye  of  him  who  sees  me  shall  look  on  me  no  more; 

Thine  eyes  shall  be  upon  me,  but  I  shall  not  be. 
^As  the  cloud  is  consumed  and  is  gone.  No 

So  he  shall  never  come  back  from" 

Who  goes  down  to  the  home  of  the  dead.'  Sheol 

^°He  shall  never  return  to  his  house. 

His  place  shall  know  him  no  more. 
''So  I  wiU  not  restrain  my  mouth; 

I  will  speak  in  anguish  of  spirit, 

I  will  complain  in  bitterness  of  soul. 

*  6"  Followins;  Gk.  and  Lat.     Heb.,  cast  lots. 

r  6''  Slightly  revising  as  demanded  by  the  context.     Heb.,  over  the  fatherless. 
■  6^'  So  Gk.     Heb.,  make  merchandise  of. 

»  6"  Heb.,  my  righteousness  is  in  it.     The  above  reading  is  obtained  by  a  slight  revision.     Or 
we  may  read,  let  righteousness  come. 
t>  &"  Lit.,  my  palate. 

"  7'  Lit.,  a  period  of  enforced  military  service,  cf.  Is.  40'. 
"i  7'  /.  e.,  for  the  time  when  he  can  rest  from  his  labor. 

•  7'  I.  e.,  in  Job's  case  death. 

'  7'  Lit.,  /  am  made  to  inherit;  i.  e.,  without  any  choice. 

'7*  Slightly  correcting  the  text.     Heb.,  When  shall  I  arise  and  the  night  be  gone? 
■>  7'  Of  dust  is  possibly  an  explanatory  gloss,  as  the  line  is  unusually  long. 
I  7'  /.  «.,  with  the  sores  that  characterized  leprosy. 
'  7*  Or  lighter ;  i.  e.,  they  break  easily  and  come  to  an  end. 

k  7'   Heb.,  tvearer.    Inasmuch  as  there  is  no  evidence  that  shuttles  were  used  by  the  early  Heb. 
weavers,  it  is  probable  that  the  author  had  in  mind  simply  the  flying  thread. 

'  7'  As  the  steel  to  the  magnet,  Job  constantly  reverts  to  the  question  of  the  future  life. 

141 


FIRST  CYCLE  OF  DISCOURSES 


God 

pitileealy 
persecutes 
man 


*'Am  I  a  sea,  or  a  sea-monster,'" 

That  thou  settest  a  watch  over  me  ? 
"When  I  say,  'My  bed  shall  give  comfort. 

My  couch  shall  ease  my  complaint,' 
"Then  thou  frightest  me  with  dreams. 

And  terrifiest  me  through  visions, 
*^o  that  I  myself  choose  strangling. 

And  death  rather  than  my  pains." 


If  a  man 
Bins,  why 
does  not 
God 
pardon  7 


**I  loathe"  life,  I  would  not  go  on  living. 

Let  me  be,  for  my  days  are  but  breath; 
*^What  is  man,P  that  thou  dost  exalt  him. 

That  thou  thinkest  of  him  at  all, 
^^Remembering  him  each  morning. 

And  testing  him  every  moment  P" 
^'How  long''  wilt  thou  not  lo<^k  away  from  me 

And  let  me  alone  till  I  swallow  my  spittle?' 
^''If  I  sin,  then  how  does  that  harm  thee,* 

O  Watcher  of  men? 

Why  hast  thou  made  me  thy  target  ? 

Why  am  I  a  burden  to  thee?** 
^'Why  dost  thou  not  pardon  my  guilt,'' 

And  overlook  mine  iniquity  ? 

For  now  I  shall  lie  in  the  dust; 

When  thou  seekest  me,  I  shall  not  be ! 


God 
cannot 
be  un- 
just; 

rather  he 
deals  im- 
partially 
with  all 
according 
to  their 
acta 


§  4.    Discourse  of  Bildad:  God  Always  Recompenses  According  to  Man's 

Deserts,  Job  8 

Job  8  ^Then  Bildad  the  Shuhite  answered: 

^How  long  will  you  speak  such  things. 

And  your  words  be  mere  blustering  wind  ?" 
'Is  God  a  pervcrter  of  justice  ? 

Or  can  the  Almighty  do  wrong  ? 

"  7"  Clearly  the  poet  has  in  mind  the  old  Semitic  myth  of  the  contest  of  the  creating  God 
with  Tiamat,  the  great  monster  that  represented  primeval  chaos. 

"  7"  Slightly  revising  the  Heb.,  which  reads  bones.     Possibly  the  Heb.  is  original. 

o  7"  In  9"  the  same  verb  is  used  with  life,  which  Heb.  here  omits. 

p  7"  A  bitter  parody  of  Ps.  8*. 

<J  7"  As  one  wno  is  ever  watching  and  investigating  man's  actions. 

'  7>»  So  the  VSS. 

■  7"  Let  me  swallow  my  saliva  (meaning  Wait  a  minute)  is  a  common  eiprossion  among  the 
Arabs  to-day. 

*  72"  Lit.,  what  do  I  to  theet  The  preceding  words,  if  I  sin,  destroy  the  metrical  balance  of 
the  vB.  and  may  have  been  inserted  by  a  scribe  who  had  in  mind  "  and  did  not  understand  tbfl 
logical  development  of  the  thought. 

"7"  So  two  Heb.  MSS.,  Gk.,  Syr.,  Sah.,  and  Eth.     Heb.,  to  myself. 

»  7"  Here  for  a  moment  Job  doubts  his  own  innocence. 

§  4  Bildad  is  the  traditionalist  whose  outlook  is  backward  and  who  sees  virtue  in  the  past 
alone.  He  has  no  regard  for  the  evidence  of  present  experience.  Hence  there  is  no  place  in  his 
thought  for  new  truth.  Job's  intemperate  words  are  in  Bildad's  mind  convincing  e\ndence  of 
guilt.  His  only  aim,  therefore,  is  by  highly  colored  and  contrasting  pictures  to  point  out  to  Job 
the  sudden  judgment  that  awaits  wrongdoing  and  the  happy  fortune  of  the  righteous.  Like  every 
traditional  dogmatist,  he  is  not  always  logical. 

"  8'  /.  e.,  like  a  destructive  tempest. 

142 


BILDAD 


*If  your  children  sinned  against  him. 

He  has  let  them  suffer  the  penalty; 
^But  you  should*  earnestly  seek  him. 

And  supplicate  the  Almighty. 
*I'  you  are  pure  and  upright,  ^ 

He  will  now  answer  your  prayer. 

And  will  prosper  your  righteous  abode. 
'And  though  your  beginning  be  small. 

Your  latter  end  shall  be  increasingly  glorious. 
*For  inquire  now  of  past  generations, 

And  note  what  the  fathers''  have  searched  out; 
®For  we  are  of  yesterday,  and  know  nothing. 

Our  days  upon  earth  are  like*  a  shadow.'' 
^"Will  they  not  teach  you  and"  tell  you. 

And  speak  words  that  come  from  their  heart  ? 


Con- 
firmed 
by  the 
testimony 
of  the 
past 


"Can  papyrus  grow  up  without  mire  ? 

Can  the  reed-grass''  thrive  without  water  ? 
^^While  still  green  and  uncut. 

Of  all  herbs,  it  withers  most  quickly. 
^'So  end  all  who  forget  their  God, 

So  the  hope^  of  the  godless  man  perishes, 
^^Whose  stupid  confidence  is  shattered,' 

And  whose  trust  is  a  spider's  web.^ 
'^He  leans  upon  his  house,  but  it  does  not  stand. 

He  seizes  hold  of  it,  but  it  does  not  endure. 
^^He  grows  green  in  the  light  of**  the  sun. 

And  over  his  garden  shoots  go  forth. 
"Over  the  spring'  his  roots  are  entwined. 

He  looks  upon  the  house  of  stones.' 
^*If  he  is  destroyed  from  his  place. 

Then  it  denies  him,  saying,  *  I  have  not  seen  you.' 
''So''  this  is  the  destruction'  of  his  way. 

And  from  the  dust  another  springs." 
^"Surely  God  will  not  cast  out  a  perfect  man. 


All  are 
depen- 
dent upon 
God,  who 
cuts  down 
the  guilty 
and  vin- 
dicates 
the 
rishteoua 


»  8»  So  Gk.     Heb..  7/  you  would. 

•  8'  Heb.  adds  the  awkward  line,  Surely  now  he  will  awake  for  you.     The  Gk.,  Sah.,  and  iiitn. 
do  not  have  this,  but  read  as  above. 

»  8»  So  Gk.  and  Lat.  and  the  demands  of  the  context.     Heb.,  their  fathers. 

•  8»  So  Syr. 

*>  8*  It  is  only  the  cumulative  testimony  of  the  past  that  counts. 

•  810  So  VSS.     Heb.  has  lost  the  and. 

d  8"  This  and  the  word  translated  papyrus  are  both  Egyptian  words. 

•  8^*  So  Gk.     Heb.,  paths.     The  idea  is  that  his  end  is  sudden  destruction. 
'  8"  The  Heb.  is  probably  corrupt,  and  the  translation  is  doubtful. 

«  8"  Cf.  Koran,  29''°,  for  Mohammed's  use  of  this  same  expressive  figure. 
•"  8"  Lit.,  in  the  presence  of. 

'  8"  Translating  the  Heb.  as  in  Sg.  of  Sgs.  4"  and  as  the  context  suggests, 
i  8"  So  Heb.     The  expression /louse  o/ stones  would  naturally  refer  to  the  spring.     Or,  slightly 
emending  the  Heb.  as  suggested  by  Gk.  and  one  Heb.  MS.,  we  may  read,  he  lives  among  the  atones. 
k  8"  Restoring  the  Heb.  by  the  aid  of  the  Gk.,  Sah.,  and  Eth. 
'  8"  Again  following  the  superior  Gk.  in  restoring  the  Heb.,  which  reads  joy. 
•»  8"  So  Gk.,  Syr.,  and  one  Ueb.  MS. 


143 


FIRST  CYCLE  OF  DISCOURSES 

Nor  will  he  uphold"  evil-doers. 
^'He  will  yet  fill"  your  mouth  with  laughter. 

And  your  lips  with  sliouts  of  joy. 
^Your  foes  sliall  he  clothed  with  shame. 

And  the  tent  of  the  wicked  shall  vanish. 


Impossi- 
ble for  a 
mortal 
man  to 
prove  his 
innocence 
before  the 
Omuipo- 
teut 


Though 
innocent, 
he  is  the 
prey  of 
an  unjust 
Deity 


§  5.    Job's  Reply:  God  Condemns  the  Innocent  and  Is  Pitiless,  Job  9-10 

Job  9  ^Thcn  Job  answered: 

^To  be  sure,  I  know  that  it  is  so; 

But  how  can  a  man  be  just  before  God  ? 
^If  he  should  desire  to  contend  with  him. 

Not  one  charge  in  a  thousand  could  he  answer. 
^He  is  wise  in  mind  and  mighty  in  strength, — 

Who  has  ever  defied  him  and  prospered  ? — 
^Him  who  without  effort^  moves  mountains. 

Overturning  them  in  his  anger; 
^Who  shakes  the  earth  out  of  its  place. 

So  that  its  pillars  tremble; 
''Who  commands  the  sun  and  it  rises  not. 

And  places  a  seal  on  the  stars; 

^Who  alone  stretches  out  the  heavens,'' 

And  treads  on  the  high  waves'"  of  the  sea; 
^Who  makes  the  J3ear  and  Orion, 

The  Pleiades^  and  the  constellations  of  the  south;* 
*°Who  does  great  things  past  finding  out. 

Marvellous  things  without  number!" 
"He  goes  bj'  me,  but  I  do  not  see  him;^ 

He  passes  on,  but  I  do  not  perceive  him. 
^When  he  seizes  me,  who  can  prevent  him  ? 

Who  will  ask,  '  What  doest  thou  ? ' 
*'God  will  not  withdraw  his  anger; 

The  helpers  of  Rahab"^  bow  beneath  him. 

n  821"  Lit..  Iiold  fast  by  the  hand. 

"  8"  Correcting  minor  errors  in  the  Heb. 

§  5  In  this  speech  Job's  w  le  reaches  its  climax.  He  admits  his  friends'  contention  that  no 
man  can  be  just  in  the  sight  of  God;  but,  instead  of  grantins  their  claim  that  he  is  guilty,  he  main- 
tains that  the  reason  is  that  no  finite  man  can  plead  his  cause  before  the  Infinite,  9i-'2.  Hence, 
though  innocent,  he  is  proved  guilty  and  condemned  by  his  irresponsible  Judge,  9"-".  In  10  Job 
transfers  the  charge  from  himsolf  to  God,  and  challenges  him  to  explain  why  he  treats  the  creation 
of  his  hand  so  cruelly  and  unjustly.  God's  care  for  man  points  to  a  benign  purpose  in  the  work 
of  creation,  and  the  possibihty  gives  Job  a  little  comfort,  even  though  his  present  tragic  lot  seema 
to  beUe  that  purpose. 

P  9"  So  Syr.,  lit.,  and  does  not  know  it;  i.  e.,  without  being  conscious  of  it.  Heb.,  and  they 
do  not  know  it. 

1  98  Cf.  Is.  44"  for  this  idea. 

'9'  Lit.,  high  places  (cf.  Mic.  1').  The  reference  may  be  to  the  encircling  sea  that  rested 
upon  the  firmament. 

• '.)'  Cf.  Am.  5'. 

'  9'  Some  star  or  group  of  stars  in  the  southern  heavens,  possibly  the  Southern  Cross. 

"  9"  A  repetition  of  5». 

'9"  So  VSS.     Heb.  omits  him. 

"  9"  /.  «.,  the  ancient  gods  and  demons  who  are  allied  with  the  primeval  monater  that  in 
Semitic  mythology  represented  chaos,  the  foe  of  order,  cf.  Vol.  I,  Appendix  III. 

144 


JOB 

'''How  much  less  can  I  answer  him, 

Choose  my  words  against"  him  ! 
'though y  I  were  right,  I  could  give  him  no  answer," 

But  would  have  to  beg  mercy  from  my  judge." 
'*If  I  called  to  him,  he  would  make  no  reply,'' 

I  do  not  believe  he  would  hear  my  voice. 
'■^He  who  crushes  me  by  a  fierce  tempest. 

And  increases  my  wounds  unjustly, 
'*Does  not  permit  me  to  catch  my  breath. 

But  fills  me  full  of  bitterness. 
''Is  it  a  question  of  strength.?     He  is  mighty  1° 

Or  of  justice,  who  will  arraign  me?'^ 
^°Though  right,  my  own  mouth  would  condemn  me; 

Though  blameless,  I  would  be  proved  guilty. 


^'Blameless  I  am  !     I  regard  not  myself; 

I  loathe  my  life;  it  is  all  one  to  me.® 
^^Therefore  I  openly  declare: 

He  destroys  the  blameless  as  well  as  the  wicked. 
^And  when  the  scourge'  brings  sudden  death. 

At  the  despair  of  the  innocent  he  mocks. 
^He  has  given  over  the  earth  to  the  wicked; 

He  veils  the  faces  of  its  judges  ;s 

If  it  be  not  he,  who  then  is  it  ? 
^^My  days''  are  more  swift  than  a  runner,' 

They  flee  away,  bringing  no  joy, 
^^They  glide  by  like  ships  of  papyrus,' 

Like  vultures  that  swoop  on  their  prey. 
^^If  I  resolve  to*^  forget  my  complaint. 

To  cast  off  my  sadness  and  smUe, 
^*I  shudder  at  all  my  pains, 
•  And  know  that  thou  wilt  not  acquit  me, 

^'But  that  I  shall  surely  be  guilty. 

So  why  should  I  labor  in  vain  ? 

»  9"  Heb.,  with;  i.  e.,  in  conflict  with. 

y  9'*  So  Gk.,  Syr.     Heb.  inserts  whom  at  the  beginning  of  the  line. 

'  9"  Gk.,  Sah.,  and  Eth.,  /  should  not  be  aiisivered. 

•  9'*  Gk.,  Sah.,  and  Eth.,  his  judgment. 

*>  9'^  So  Gk.  Heb.,  and  he  answered  me;  possibly  this  is  original,  but  more  probably  it  is  a 
later  toning  down  of  Job's  intemjjerate  words. 

"  9"  So  Gk.,  Targ.,  Sah.,  and  Syr.     Heb.,  strength  of  the  mightu,  behold. 

d  9i»  So  Heb.  Gk.,  Syr.,  him.  The  parallelism  supports  the  VSS.,  but  it  may  be  that  the 
question  is  supposed  to  be  asked  by  God;  in  either  case  the  idea  is  that  no  mortal  dares  summon 
God  before  a  tribunal.  If  Heb.  is  correct  and  it  is  Job  who  speaks,  a  contrast  must  be  intended: 
God  will  prevail  if  it  is  only  a  matter  of  strength,  but  if  it  is  a  matter  of  justice.  Job  will  be  vin- 
dicated. 

0  9"  The  short  two-beat  measure  is  well  adapted  to  express  Job's  intense  feeling  (cf.  5*-*  and 
Nah.  21). 

'  9^  A  pestilence  or  natural  calamity. 

R  9"  So  that  they  do  not  see  the  truth  and  render  just  decisions. 

•>  9^  So  certain  Heb.  MSS.,  Syr.,  and  Lat.     Heb.,  And  my  days. 

'  9»  /.  c,  a  royal  messenger.     Probablv  the  poet  had  in  mind  the  swift  Persian  post. 

i  9"  I.  e.,  swiftly  like  the  light  Nile  boats. 

k  9"  Lit.  (correcting  the  Heb.  with  aid  of  the  VSS.),  1/ 1  say  I  will. 

145 


Brevity 
of  Ufe 


Courage 
and 

innocence 
are  of  no 
avail  in 
securing 
justice 
from  the 
unattain- 
able 
Judge 


FIRST  CYCLE  OF  DISCOURSES 

"Though  I  wash  myself  with  snow,' 

And  cleanse  my  hands  with  lye, 
3^Thou  wouldst  plunge  me  in  the  mire,™ 

And  my  own  clothes  would  abhor  me. 


Demand 
that  God 
reveal  the 
hidden 
reason  for 
thus  per- 
secuting 
the  inno- 
cent 


^Thou  art  not  a  man  as  I  am,° 

That  we  should  come  together  in  judgment. 
^'There  is  no  one  between  us  as  arbiter" 

To  lay  his  hand  on  us  both. 
^Let  him  take  his  rod  from  off  me. 

And  let  not  his  terrors  seize  me; 
^*Then  would  I  speak  and  not  fear. 

For  I  am  at  heart  not  afraid, 
10  'In  my  soul  I  loathe  my  life, 

I  will  let  my  complaint  loose  against  him;" 

In  the  bitterness  of  my  soul  I  will  speak,** 
^I  will  say  to  God,  Do  not  condemn  me; 

Show  me  why  thou  contendest  against  me. 
^Is  it  well  for  thee  to  oppress, 

To  despise  the  work  of  thy  hands. 

And  favor  the  plan  of  the  wicked  ? 
^Hast  thou  ej'es  of  flesh  ? 

Or  seest  thou  as  a  man  ? 
^Are  thy  daj^s  as  the  days  of  a  man. 

Or  thy  years  as  the  life  of  a  mortal, 
^hat  thou  strivest  to  find  out  my  guilt. 

And  searchest  after  my  sin, 
^Though  thou  knowest  that  I  am  not  guilty. 

And  that  from  thy  hand  none  can  deliver  ? 


Why  did 
God  give 
80  much 
care  to 
man's 
creation 
only  in 
the  end  to 
betray 
him? 


^Thy  hands  have  formed  and  fashioned  me. 

And  now  wilt  thou  turn*"  and  destroy  me? 

'Remember^  thou  madcst  me  as  clay; 

Wilt  thou  turn  me  again  into  dust.'' 
'"Hast  thou  not  poured  me  out  as  milk. 

And  curdled  me  like  cheese  .'* 
"Thou  hast  clothed  me  with  skin  and  flesh. 

And  knit  me  with  bones  and  with  sinews. 
'^Thou  hast  granted  me  life  and  favor, 


'  S"  Certain  of  the  VSS.  read,  with  waters  of  snow. 

">  9"  So  Gk..  Lat..  Sah.,  and  Eth.     Heb.,  ditch., 

"  9"  Heb.  adds,  that  I  should  answer  him  (i.  e.,  as  a  defendant  in  a  suit),  but  this  makes  the 
line  too  loni?. 

o  9"  Or  with  thirteen  Heb.  MSS.,  Gk.,  and  Syr.,  O  that  there  was  an  arbiter.  Through  a 
common  scribal  error  the  particle  meaning  would  that  has  possibly  been  confused  with  the  very 
similar  Heb.  word  not. 

p  10'  So  Gk.  and  Sah. 

110'  Pop.Hibly  this  line  was  added  from  7". 

'  10'  Following  the  Gk.,  Ar.,  Syr.,  Rah.,  and  Eth.  in  recon.-itructinj^  the  corrupt  Heb. 

"  10'  8o  Gk.  Heb.  adds  a  word  equivalent  to  our  Please,  but  this  disturbs  the  metre,  and 
was  probably  added  by  a  later  scribe  who  aimed  to  heighten  the  picture. 


146 


JOB 

And  thy  care  has  guarded  my  spirit. 
"Yet  these  thou  didst  hide  in  thy  heart. 

But  I  know  tliat  this  was  thy  plan.' 
"If  I  sin,  then  thou  dost  observe  me. 

And  refuse  to  acquit  me  of  guilt. 
"Am  I  wicked  ?     Then  woe  unto  me. 

Am  I  just  ?     I  cannot  lift  my  head. 

Full  of  shame  and  drunk  with  sorrow.'* 
'®If  I  rise,''  as  a  lion  thou  huntest  me. 

Appalling  me  with  fresh  marvels. 
^^Thou  dost  call  new  witnesses  against  me, 

And  makest  thy  wrath  against  me  still  greater, 

And  placest  anew  hard  service  upon  me.'' 
i8\Yijy  then  didst  thou  bring  me  forth  from  the  womb  ? 

I  would  have  expired  and  no  eye  had  seen  me. 
^'I  should  have  been  as  though  I  had  not  been, 

I  should  have  been  carried  from  the  womb  to  the  grave. 
'^"Are  not  my  days  few  enough?^ 

Oh  leave  me  to  smile  ^  a  little, 
2^Ere  I  go,  no  more  to  return. 

To  the  land  of  the  shadow  of  death, 
^To  the  land  as  dark  as  midnight,^ 

Where  the  very  light  is  darkness ! 

§  6.     Discourse  of  Zophar:  Repentance  the  Only  Means  by  Which  Job  May 
Again  Win  God's  Favor,  Job  11 

Woiild 

Job  11       iThen  Zophar  the  Naamathite  replied:  WmsS^ 

^Should  a  torrent °  of  words  go  unanswered?  would 

And  should  a  mere  boaster*^  be  justified  ?  Job's" 

^Must  men  hold  their  tongues  while  you  babble,  impiety 

And  mock,  with  no  one  to  curb  you  ?° 
*FoT  you  say,  'My  life*^  is  pure. 

And  I  am  clean  in  thine  eyes.' 
^But  oh,  that  God  would  speak. 

And  open  his  lips  against  you, 

»  10"  Lit.,  with  thee;  i.  e.,  thy  secret  purpose. 

o  10"  Lit.,  Behold  my  sorrcnvl     The  above  reading  is  secured  by  a  slight  emendation. 

▼  10"  So  Syr.     Heb.,  //  it  exalt  itself. 

"  10"  Following  Gk.,  Sah.,  Syr.,  and  Eth.     Lit.,  reneweat  the  military  service. 

»  10'"  Reconstructing  the  corrupt  Heb.  with  the  aid  of  the  Gk.,  Syr.,  Sah.,  and  Eth. 

V  10'"  Lit.,  brighten  up. 

•  10*"  The  text  is  corrupt.  Many  regard  this  vs.  as  secondary.  The  above  is  based  on  Gk. 
Heb.,  through  a  scribal  error,  repeats  as  blackness. 

i  6  Zophar,  the  dogmatist,  has  no  sympathy  for  Job.  Acting  on  the  impulse  of  hia  precon- 
ceived ideas,  he  proceeds  to  call  upon  God  to  rebuke  Job  and  teach  him  the  truth  that  Zophar 
deems  final.  Like  Eliphaz,  at  the  end  he  seeks  to  lure  Job  on  to  repentance  by  picturing  glowingly 
the  rewards  that  will  follow  repentance. 

•  11'  So  Gk.,  Syr.,  Sah.,  and  Eth.,  supported  by  parallelism.     Heb.,  the  multitude  of  words. 
*>  11'  Lit.,  man  of  lips. 

•  11'  So  Gk.,  Syr.,  Ar.,  and  Eth.     Heb.,  make  you  ashamed. 
<i  11*  So  Gk.,  Lat.,  Sah.,  and  Ar.     Heb.,  doctrine. 

147 


nipotent 


FIRST  CYCLE  OF  DISCOURSES 

*And  show  you  the  secrets  of  wisdom, 
How  wonderfully  effective  they  are  !® 
Then  you  would  know'  he  exacts  from  you 
Less  than  your  guilt  deserves. 

No  guilt  'Can  you  probe  the  real  nature  of  God, 

pg"^  Discover  the  Almighty's  perfection  ? 

i^^„.  ™Z  ^■^^  ^^  higher  than  heaven  •,^  what  can  you  do  ? 

Deeper  than  Hades;  what  can  you  know? 

^Its  measure  longer  than  earth. 

And  wider  than  the  sea. 
^"If  he  passes  by  and  imprisons 

And  calls  to  trial,''  who  can  stop  him  ? 
"For  he  knows  men  who  are  false; 

When  he  sees  iniquity,  he  does  not  overlook  it.' 
*^But  a  senseless  man  will  learn, 

When  an  ass's  colt  is  born  a  man  !' 
^'If  you  would  cleanse''  your  heart, 

And  stretch  out  your  hands  to  God, 
^^And  put  away  sin  from  your  hand. 

And  let  no  wrong  dwell  in  your  tent,' 
^•'"You  would  then™  lift  your  face  without  blemish, 

And  you  would  be  steadfast  and  fearless. 
'••Then  you  would  forget  your  misery. 

And  recall  it  as  floods  that  have  passed. 
^'And  your  life"  would  be  brighter  than  noonday. 

Your  darkness"  would  be  like  the  morning, 
^*You  would  feel  secure,  for  tliere  is  hope; 

You  would  look  about  you^  and  rest  in  safety. 
^^You  would  lie  down,  with  none  to  frighten  you, 

And  many  would  seek  to  win  your  favor. 
'^"But  the  eyes  of  the  wicked  fail. 

And  they  have  no  way  to  flee; 

Their  only  hope  is  to  expire. 


'11''  Sliglitly  revising  the  difficult  Heb.     The  meaning  is  that  the  effective  divine  wisdom 
can  work  wonders. 

'11°  So  the  VSS.     Heb.,  Know,  then.     Pos.sibly  the  line  is  secondary;  cf.  9"". 
*  11'  So  Lat.  and  Aquila.     Heb.,  It  is  higk  as  heaven. 


til 
i  11 
i  11 

kll 
"11 

mil 

nil 
"11 
Pll 


Lit.,  call  an  assembly;  i.  e.,  to  pronounce  judgment. 
'  So  Gk.     Heb.,  he  does  not  consider  it. 

'  /.  e.,  never.     The  current  translations  of  the  Heb.  are  impossible. 
«  So  Gk.,  Sah.,  and  Eth.     Heb.,  direct  aright. 
*  So  certain  Heb.  MSS.  and  the  VSS.     Heb.,  tents. 
'  So  Syr.  and  Ar.     Heb.  adds,  surely. 
'  So  Gk.     Heb.  omits  your. 

'  So  three  Heb.  MSS.,  S.yr.,  and  Targ.     Heb.,  though  it  were  dark. 
'  Even  as  every  Arab  searches  his  tent  before  retiring;  cf.  Is.  17'. 


148 


JOB 


§7.    Job's  Reply:  He  Is  Unjustly  Condemned  by  His  Friends;  God  Must 
Vindicate  Him,  Job  12-14 

Job  13        'Then  Job  answered : 

*VeriIy  you  are  the  people, 

And  with  you  wisdom  shall  die  ! 
^But  I  have  a  mind  as  well  as  you. 

And  who  does  not  know  all  this  P*^ 
^I  am  as  one  who  is  a  laughing-stock  to  his  neighbor, — 

'One  who  called  upon  God,  and  he  answered  !'■■ 

The  just  and  perfect  man*  is  a  laughing-stock.* 
^he  man  at  ease  mocks  at  disaster. 

But  it  is  ready  for  him  whose  foot  slips. 
*It  is  the  tents  of  robbers  that  prosper. 

And  they  who  provoke  God  are  secure. 

They  who  carry  their  God  in  their  hand." 
'But  ask  the  beasts,  and  they  will  teach  you; 

And  the  birds  of  the  heavens,  and  they  will  tell  you; 
K)r  the  creatures  that  crawl  on  the  earth,''  and  they  will  teach 
you; 

The  fishes  of  the  sea  shall  declare  to  you: 
^Which  of  them  all  does  not  know 

That  the  hand  of  the  Lord  has  done  this  ? — 
^°In  whose  hand  is  the  life  of  all  that  lives 

And  the  breath  of  all  mankind. 
"Does  not  the  ear  try  words. 

As  the  palate  tastes  its  food  ? 
^^Does  wisdom  depend  upon  years,'* 

Or  insight  upon  length  of  life  ? 
"With  God^  is  wisdom  and  might; 

Counsel  and  insight  are  his. 
"What  he  ruins  cannot  be  rebuilt ;y 

What  he  imprisons  cannot  be  set  free; 
^^Wheu  he  holds  back  the  floods,  they  dry  up; 

When  he  sends  them  on  earth,  they  destroy  it. 
'*With  him  is  strength  and  wisdom; 

Deceived  and  deceiver  are  his.* 

5  7  In  this  long  speech  Job  breaks  completely  with  his  friends  and  their  narrow  theories  of 
divine  procedure.  He  faces  squarely  the  many  examples  of  injustice  that  Ufe  presents.  With  bit- 
ing irony  he  condemns  his  friends  for  trying  to  misrepresent  facts  in  order  to  defend  God.  And 
yet  in  the  end  he  appeals  from  the  God  of  appearances  to  the  God  of  reality,  in  whom  he  almost 
disbelieves  and  yet  cannot  wholly  disbelieve. 

«  12'  So  Gk.,  Sah.,  and  Eth.  Heb.,  through  scribal  additions  from  13',  has,  J  am  not  inferior 
to  you,  between  the  two  lines  given  above. 

'  12'  The  words  on  the  lips  of  the  scornful  friends. 

•  12«  So  Gk.     Heb.  omits  and. 

t  i2«-io  Duhm  and  Schmidt  regard  these  vss.  as  secondary. 

"  12*  Heb.  reads.  Who  brings  hia  God  in  his  hand;  i.  e.,  trusts  to  his  God  for  power.     But  this 
may  be,  as  Siegfried  suggests,  a  corruption  for  Who  lifts  up  his  hand  against  Ood. 
»  12'  Emending  the  Heb.  in  accordance  with  the  context. 
"  12"  Lit.,  is  wisdom  with  aged  menf 
»  12"  Heb.,  With  him;  i.  e.,  God. 
r  12"  So  Heb.     Gk.,  Syr.,  Sah.,  Ar.,  and  Eth.,  who  will  build? 

*  12"  Cf .  Is.  45'.     The  Hebrews  believed  that  Gud  was  the  author  of  evil  aa  well  as  of  good. 

149 


Job's 
retort  to 
his  sleek, 
self-satis- 
fied 

friends: 
facts 
belie 
their 
tbesia 


All  God's 
creation 
testifies 
to  his 
might  and 
wisdom 


But  he 
rules  men 
arbi- 
trarily 


FIRST  CYCLE  OF  DISCOURSES 

^''He  makes  counsellors  walk  barefooted," 

And  judges  he  turns  into  madmen. 
^^He  looses  the  bonds  of  kings'' 

And  binds  their  own  loins  with  chains." 
**He  makes  priests  also"*  walk  barefooted" 

And  overpowers  the  mighty. 
2°He  deprives  the  trusty  of  speech. 

Takes  away  the  judgment^  of  elders. 
^^He  pours  contempt  upon  princes, 

And  looses  the  belt  of  the  strong.' 
^He  reveals  the  deep  things  of  darkness. 

Brings  out  to  the  light  the  deep  gloom.« 
^He  makes  nations  great,  then  destroys  them. 

Expands  them,  then  hems  them  in. 
^Earth's  chiefs^  he  deprives  of  their  judgment. 

Makes  them  wander  in  trackless  wastes, 
2^Where  they  grope  in  utter  darkness. 

And  stagger'  like  drunken  men. 


The  fsoU 
are 

obvioufl 
to  every 
one 

Job's 
friends 
distort 
the  truth 
in  their 
effort  to 
be  the 
cham- 
pions of 
God 


Folly  of 
trying  to 
distort 
truth  in 
order  to 
vindicata 
God 


13  ^My  eye  has  seen  all  this,' 

My  ear  has  heard  and  noted  it. 
^What  you  know,  I  know  also; 

I  am  not  at  all  inferior  to''  you. 
^But  I  would  address  the  Almighty, 

And  I  long  to  reason  with  God; 
*For  you  are  but  forgers'  of  lies. 

All  of  you  worthless  physicians ! 
HDh,  that  you  were  but  silent ! 

That  would  be  wisdom  on  your  part. 

Wow  listen  to  my  argument. 
And  heed  the  plea  of  my  lips. 

'Is  it  for  God  you  speak  falsely. 
For  him  that  you  talk  deceitfully  ? 

*Will  you  show  him  partiality. 
Or  be  special  pleaders  for  God  ? 

^Were  it  well  if  he  searched  you  out  ? 


a  12".  >•  /.  «.,  leads  them  captive.  The  word  rendered  barefooted  occurs  only  in  these  two  ts«. 
and  Mic.  1».  Some  commentators  hold  that  "»  has  been  mistakenly  assimilated  to  "•  and  should 
read  (as  suggested  in  part  by  the  Gk.),  the  counsellors  of  the  land  he  makes  foolish.  This  would 
make  a  closer  parallel  to  the  next  line. 

*>  12"  /.  e.,  tlie  bonds  which  they  place  on  tneir  8ubject,s. 

•  12"  Slightly  correcting  the  Heb.,  which  rends,  a  airdle. 
^  12"  Inserting  also  for  the  sake  of  the  rhythm. 

•  12"'  Lit.,  taste;  i.  «.,  judgment. 

'  12"  Slightly  revising  the  Heb.  as  the  context  demands.     The  trad.  Heb.  is  meaninglMa. 

c  12"  There  is  nothing  in  the  universe  concealed  from  him. 

">  12>*  So  Gk.     Heb.,  The  chiefs  of  the  people  of  the  land  (or  earth) 

'  12"  So  Gk.     Heb.,  he  make.i  them  reel. 

i  13'  Gk.,  Sah.,  and  Eth.,  these  thinga. 

k  131  i,it.,  fall  not  before. 

'  13«  Lit.,  plasterers. 


150 


JOB 

Can  you  trick  God,  as  you  trick  men  ? 
"For  he  will  surely  rebuke  you. 

If  you  secretly  show  partiality, 
"Shall  his  majesty  not  overawe  you, 

And  dread  of  him  fall  upon  you  ? 
'-Your  maxims  are  proverbs  of  ashes. 

Your  defenses  but  works  of  clay. 

"Be  still"  that  I  may  speak;  Bold 

Let  come  to  me  what  may,  tion**of**" 

"I  will"  take  my  flesh  in  my  teeth,  innocence 

And  place  my  life  in  my  hand. 
'^He  will  slay  me;  I  have  no  hope,° 

But  I  will  defend  my  acts  to  his  face.  • 

^^This  also  shall  be  my  salvation. 

That  no  godless  man  would  approach  him.^ 
^^Give  careful  heed  to  my  words. 

As  I  set  them  forth  in  your  hearing. 
^*Now  I  have  prepared  my  case, 

I  know  that  I  am  right. 
^'Who  will  contend  with  me  ? 

Then  would  I  be  silent  and  die. 
^°Only  do  two  things'!  for  me;  Appeal  to 

Then  from  thee  I  will  not  hide.  justica' 

^^Withdraw  thy  hand  far  from  me. 

And  let  not  thy  terror  appall  me. 
^Then  call,  and  I  will  answer, 

Or  let  me  speak,  and  answer  me. 
^How  many  are  my  iniquities  ? 

Let  me  know  my  guilt  and  my  sin. 

^h,  why  dost  thou  hide  thy  face. 

And  count  me  as  thine  enemy  ? 
^Wilt  thou  harry  a  wind-blown  leaf. 

Wilt  thou  chase  the  withered  stubble, 
^^That  thou  judgest  me  so  harshly,  ■■ 

And  repayest  the  sins  of  my  youth  ? 
"Thou  puttest  my  feet  in  the  stocks. 


•»  13"  So  Gk.,  Lat.,  Sah.,  and  Eth.     Heb.  adds,  destroying  the  metre,  let  me  alone. 
"  13'*  With  Gk.  omitting  why,  which  is  repeated  from  the  last  clause  in  ",  the  words  for  to 
me  what  may  and  why  being  almost  identical  in  Heb. 

0  1314  The  AV  translation,  Though  he  slay  me,  yet  will  I  wait  for  him,  is  not  supported  by  the 
Heb.  or  the  context. 

">  13"  /.  e.,  his  readiness  to  argue  his  case  before  the  omnipotent  and  omniscient  Judge  is 
proof  of  his  innocence. 

1  13™  The  two  things  which  Job  desires  God  to  do  are  specified  in  *•• 
'  IS''  Lit.,  writest  bitter  things  against  me. 

151 


FIRST  CYCLE  OF  DISCOURSES 

And  places t  watch  over  all  my  paths; 

Thou  settest  a  bound  to  the  soles  of  my  feet. ' 


Man  hna 
no  hope 
beyond 
thig  lif« 


Would 
that  God 
niight 
vindicate 
his  ser- 
vants 
after 
death 


14  ^Man  that  is  born  of  woman 

Is  short-lived'  and  full  of  trouble. 
^He  springs  up  like  a  flower,  then  withers;" 

He  flees  like  a  shadow  and  stays  not. 
13  2*And^  he  wastes  away  as  with  disease,'' 

Like  a  garment  eaten  by  the  moths. 
14  'Dost  thou  notice  such  a  one. 

And  bring  him^  to  judgment  before  theeP^ 
^Since  his  days  are  determined, 

The  number  of  his  months  is  with  thee. 

And  thou  settest  him  bounds  that  he  cannot  pass. 
^Look  away  from  him,  and  let  him  have  peace,* 

To  enjoy  like  a  hireling  his  day.* 
^For  there  is  hope  for  a  tree. 

Though  cut  down,  it  may  sprout  again, 
^And  may  not  cease  sending  up  shoots. 

Though  its  root  grow  old  in  the  earth. 

And  its  stock  be  dead  in  the  ground, 
^It  may  bud  at  the  scent  of  water. 

And  send  up  sprouts  like  a  plant. 
^^But  a  strong  man  dies  and  lies  prostrate; 

Man  breathes  his  last,  and  where  is  he  ?^ 
^'Like  waters  gone  from  the  sea," 

Like  a  river  dry  and  parched, 
^^He  lies  down  to  rise  no  more. 

Nor  awakes"*  till  the  heavens  vanish. 

Nor  is**  ever  aroused  from  his*^  sleep. 
"Oh  that  in  the  abode  of  the  dead  thou  wouldst  hide  me  away. 

Conceal  me  until  thine  anger  be  past. 

In  thine  own  set  time  remember  me ! 


•  13^'  Some  scholars,  emending  the  Heb.  and  connecting  with  the  next  vs.,  read: 

Thou  makeat  a  cut  about  my  mot, 
''iSo  that  it  decays  like  a  rotten  thing. 
It  is  more  satisfactory  to  transfer  **  to  its  natural  place  after  14-,  as  above. 

'  14'  Lit.,  short  of  days. 

"  142  Gk.,  Sah.,  and  Eth.,  falls.     Cf.  Ps.  10.3'»-i»,  Is.  40«-9.  and  contrast  Mt.  6"-»». 

V  J3I8  Transposing  this  vs.,  with  Barton,  to  its  natural  position. 

"  13»*  Emending  the  Heb.,  which  reads,  like  a  rotten  thing.     Gk.,  Syr.,  like  a  wineskin. 

^  14'  So  Gk.,  Syr.,  Lat.,  and  Sah.     Heb.,  me. 

y  14'  A  Heb.  scribe  has  added  in  the  traditional  text  the  unmetrical  and  illogical  line  that 
separates  '  and  ':  *0h  that  a  clean  thing  could  come  out  of  an  unclean  :  not  one  can.  One  Heb.  MS. 
omits,  as  above. 

'  14'  Lit.,  cease. 

•  14'  /.  e.,  look  away  that  he  may  have  a  little  respite  from  his  continuous  labor  under  the 
master's  eye. 

I'  14">  So  Heb.     One  MS.,  Gk.,  Syr.,  Sah..  and  Eth..  he  is  not. 

e  X4n  This  figure  is  strikingly  illustrated  by  the  shallow  8«aa  or  ponds  and  the  ehort-lived 
rivers  or  brooks  of  Palestine. 
<•  14"  Heb.  has  the  plural. 


152 


JOB 

"If  a  man  may  die,  and  live  again,* 

I  would  wait  all  my  days  of  hard  service. 

Until  my  release  should  come. 
**Thou  wouldst  call  and  I  would  answer. 

Thou  wouldst  yearn  for  the  work  of  thy  hands ! 
"But  now  thou  countest  my  steps. 

And  dost  not  forgive'  my  sin; 
"My  transgression  is  sealed  in  a  bag. 

Thou  hast  kept  on  record^  my  guilt. 
^^But  the  mountain  crumbles  to  pieces.  But  God 

And  the  rock  is  moved  from  its  place;  nJlopeT ' 

^'The  water  wears  down  the  stones,  beyond 

the  gravtt 

The  floods  wash  away  the  soil; 

So  thou  destroycst  man's  hope, 
'^And  he  goes,  vanquished  by  thee,  forever; 

With  altered  mien,  thou  dost  send  him  away. 
*'His  sons"^  attain  honor,  unknown  to  him. 

Or  shame,  but  he  docs  not  perceive  it. 
^nly  his  body  is  wracked. 

And  the  soul  within  him  mourns. 


SECOND  CYCLE  OF  DISCOURSES 

§  8.    Eliphaz:  Job,  Whose  Guilt  Is  Shown  by  His  Words,  Should  Know 
the  Fate  of  the  Wicked,  Job  15 

Job  15        *Then  Eliphaz  the  Temanite  answered :  Job's 

^Should  a  wise  man  reply  with  mere  bluster,"  proclaim 

And  be  full  of  intemperate  speech  ?  **'*  i^"'" 

^Should  he  reason  with  profitless  babble, 

Or  with  speeches  of  no  avail  Y 
*See,  you  are  destroying  religion,^ 

Impairing  devout  meditation." 
'For  your  wickedness  prompts  your  speech. 

And  you  choose  the  tongue  of  the  crafty. 
*Your  own  mouth  condemns  you,  not  I, 

And  your  own  lips  are  witness  against  you. 


•14'«  Heb.,  ihall  he  live? 

'  14"  So  Gk.  (lit.,  pass  over)  and  the  demands  of  the  context.     Heb.j  watch  over. 

•  14"  Lit.,  glutd  up,  "for  safe  kecpini?  af?ainst  the  day  of  reckoning"  (BDB). 
h  1411  The  poet  here,  as  in  19",  forgets  that  Job's  children  are  dead. 

i  8  Job's  rejection  of  Eliphaz's  counsels  and  his  intemperate  words  have  convinced  this  oldest 
and  meet  considerate  of  the  three  friends  that  Job's  affliction  is  not  merely  for  his  chastisement 
but  was  richly  deserved.  Hence  nothing  remains  but  to  point  out  to  him  the  fate  of  the  wicked 
in  the  hope  that  he  may  be  warned  and  led  to  repent. 

•15'  Lit.,  knowledge  of  wind;  i.e.,  windy  knowledge.  The  eastern  winds  were  from  th« 
desert;  i.  e.,  hot  air. 

*>  15*  Heb.,  fear,  which  is  here  equivalent  to  rehgion. 

•  15*  The  term  well  describea  that  mystical  contemplation  which  tha  Oriental  regards  as  tha 
Mienoa  of  religion. 

168 


In  defy- 
ing the 
testimony 
of  human 
cxperi- 
cnoe  and 
in  claim- 
ing to  be 
innocent 


SECOND  CYCLE  OF  DISCOURSES 

'Were  you  the  first  man  to  be  born, 

Brought  forth  before  the  hills  ?<* 
*Do  you  hear  God's  secret  council,* 

And  is  wisdom  revealed  to  you  only  ? 
®What  know  you,  that  we  know  not? 

What  insight  have  you  that  we  lack  ? 
^°With  us  are  the  gray  and  the  aged. 

Men  older  by  far  than  your  father.' 

''Do  you  spurn  the  divine  consolations. 
The  words  spoken  gently  to  you  ?* 

i2\Yiiy  (Jo  your  feelings  control  you. 
And  why  do  your  eyes  roll  in  frenzy,** 

"That  you  set  your  will  against  God, 
And  let  such  words  escai)e  you  ? 

'^What  is  man,  that  he  should  be  clean. 
Or  one  born  of  woman,  innocent  ? 

'^If  God  trusts  not  even  his  holy  ones. 
And  the  heavens  are  unclean  in  his  sight, 

'^How  much  more  abhorrent  and  filthy 
A  man  who  drinks  evil  like  water !' 


The  tes- 
timony of 
all  ages  is 
that 

calamity 
overtakes 
the 
wicked 


''I  will  show  you,  listen  to  me; 

What  I  have  seen  I  will  tell, — 
'^What  wise  men  have  made  known 

And  not  hidden,  told  byj  their  fathers, 
'*To  whom  alone  the  land  was  given. 

When  no  stranger  had  come  among  them. 
•"The  wicked  man  writhes  with  pain  all  his  days. 

All  the  years  laid  up  for  the  tyrant. 
*'In  his  ears  is  the  sound  of  terrors. 

In  prosperity  comes  the  spoiler, 
*^He  cannot  escape''  from  the  darkness, 

He  is  destined  for  the  edge  of  the  sword,' 
'"Set  aside  as  food  for  the  vulture,™ 


d  15'  Cf.  Pr.  gJi. 

*  16*  Or  Do  you  hearken  in  the  council  of  Ood  f 

t  Ifiio  Here  the  old  man  speaks;  cf.  12"  and  contrast  Wisd.  Sol.  4»-»: 

For  honorable  old  age  is  not  that  which  slandeth  in  length  of  time. 
Nor  is  its  measure  yiven  by  number  of  years  : 
But  understanding  is  gray  hairs  unto  men. 
And  an  unspotted  life  is  ripe  old  age. 

*  15"  T.  e.,  Eliphae's  earlier  words.  ,  „      . 

*  15"  The  Heb.  word  occurs  nowhere  else.     Perhaps  with  some  commentators,  foUowing  th» 
Gk.  and  one  Heb.  MS.,  we  should  read,  his  eyes  are  lifted  up:  i.  «.,  he  is  proud. 

'  15"  /.  e.,  is  morally  degenerate, 
i  15"  Lit.,  from  (i.  «.,  having  received  it  from). 

k  15M  Lit.,  will  not  depart,  revising  the  Heb.  with  Duhm,  who  urges  strongly  that  the  repetition 
of  this  line  in  »"  represents  the  original. 
>15"SoGk.     Heb.  omits  edfff. 
■  16"  So  Gk.,  supported  by  the  context  and  a  slight  revision  of  the  endently  corrupt  Heb. 

154 


ELIPHAZ 

He  knows  he  is  doomed  to  disaster." 

The  day  of  darkness"  ^'•terrifies  him; 

Distress  and  anguish  o'erwhelm  him. 

As  a  king  prepared  for  the  fray.^ 
*^For  his  hand  he  has  raised  against  God, 

And  has  even  defied''  the  Almighty. 
''He  runs  against  him  insolently' 

With  the  thick  bosses  of  his  bucklers, 
"For  he  has  covered  his  face  with  his  fat. 

And  put  folds  of  fat  on  his  loins;* 
2*But  he  shall  dwell"  in  desolate  cities. 

In  houses  uninhabited, 

About  to  fall  into  ruin.'' 
*«He  shall  not  be  rich;  his  wealth  shall  not  endure; 

On  the  earth  he  shall  cast  no  shadow.'^ 
'"The  flame ^  shall  wither  his  branches. 

And  by  the  wind  his  fruit  shall  falL^ 
'^Let  him  not,  self-deceived,  trust  in  vanity. 

For  vanity  shall  be  his  recompense. 
^His  pruning*  shall  be  accomplished  before  its  time. 

And  his  branch  shall  not  become  green. 
^He  shall  shed,  like  the  vine,  his  unripe  fruit, 

And  cast,  like  the  olive-tree,  his  blossom; 
^For  the  company  of  the  godless  is  barren; 

Fire  consumes  the  tents  of  bribery. 
^They  conceive  mischief  and  bring  forth  iniquity. 

And  their  womb  matures  deceit. 

§  9.    Job:  Even  Though  Unjustly  AfBLicted,  Man  Has  a  Friend  in  Heaven, 

Job  16-17 

Job  18       ^Then  Job  answered : 

'Many  such  things  have  I  heard;  Job's 

You  are  all  wearisome  comforters."  eorry 

'Is  there  no  end  to  vain  words .'"'  Fot'iotb 

•  IS"  So  Gk. 

0  IS**  Connecting  the  phrase,  aa  does  the  Gk.,  with  the  following  verb. 

p  16"  The  meaning  of  the  word  must  be  inferred  from  the  context.     Possibly  this  line  should 
come  at  the  end  of  ". 

«  152*  Lit.,  acted  like  a  hero  (cp.  Goliath). 

'  15^  The  reference  is  still  to  the  godless  man,  i.  e..  Job. 

•  15"  Heb.,  with  his  neck.     The  above  reading  is  confirmed  by  the  Gk. 
»  15"  /.  e.,  has  become  gross  and  insen.sate  to  all  religious  feeling. 

"  15"  Slightly  revising  the  Heb.  as  the  context  demands. 

»  15"  /.  e.,  he  defies  God  by  building  up  towns  which  shall  be  destroyed  by  God  because  of 
their  guilt;  cf.  Dt.  13i2-i». 

"  15"  So  Gk.,  Sah.,  and  Eth.     The  Heb.  is  obscure  and  probably  corrupt. 

1  IS"  Heb.  inserts  before  this  line,  He  shall  not  depart  from  darkness,  probably  a  gloss  from  «. 
T  15W  So  Gk.     Heb.  is  corrupt. 

•  15"  So  Gk.,  Old  Lat.,  and  Sah.     Heb.  is  corrupt. 

i  9  The  tone  of  this  speech  is  very  bitter,  but  more  and  more,  as  his  friends  fail  him,  Job 
turns  in  desperation  to  the  very  God  wno  has,  as  he  feels,  so  unjustly  afSicted  him. 
»  16'  Lit.,  Comforters  of  trouble ;  i.  e.,  they  only  add  to  his  trouble. 
^  16*  Lit.,  worda  of  wind;  i.  e.,  words  that  lack  sense  and  do  not  fit  Job's  case. 

155 


SECOND  CYCLE  OF  DISCOURSES 

What  provokes  you  that  you  answer  ? 
*I  too  could  speak  hke  you; 
If  you  were  but  in  my  place, 
I  could  join  words  together  against  you. 
And  at  you  could  shake  my  head. 
'I  could"  strengthen  you  with  my  speech,** 
And  the  solace  of  my  lips  could  comfort  you.' 


Job  for- 

Baken,  tha 

object  of 

human 

and 

divine 

attack, 

yet 

innocent 


^If  I  speak,  my  grief  is  not  assuaged; 
If  I  cease,  what  relief  does  it  give  me?' 
^But  now  he  has  wearied  and  dazed  me.« 
All  my  misfortune  ^lays  hold  of  me;** 
As  a  witness  it  rises  against  me; 
My  leanness  testifies  to  my  face. 
®His  anger  has  torn  and  assailed  me. 
He  has  gnashed  on  me  with  his  teeth. 
My  foes'  whet  their  eyes'  upon  me;^ 
^"They  open  their  mouths'  against  me; 
They  smite  my  cheek  reproachfully; 
They  all  take  sides  against  me. 


Also  the 
victim  of 
God's  de- 
Btructivs 
might 


^*God  has  given  me  up  to  knaves," 

Cast  me  into  the  hands  of  the  wicked. 
^I  was  at  ease,  but  he  shattered  me. 

By  the  neck  he  seized  and  crushed  me; 

He  has  set  me  up  as  his  target, 
'Trom  all  sides  his  arrows  assail  me.° 

He  cleaves  my  reins  and  spares  not; 

He  pours  out  my  gall  on  the  ground. 
"One  breach  after  another  he  makes  on  me; 

He  rushes  at  me  like  a  warrior. 


"I  sewed  sackcloth  upon  my  skin," 

And  have  humbled  myself  in  the  dust." 
^®My  face  is  red  with  weeping. 


«  16'  E.V.V.,  wrongly,  But  I  wmcld.  There  is  no  conjunction  or  change  of  construction  in 
the  Heb. 

•i  16'  Lit.,  mouth;  i.  e.,  mere  talk. 

•  le"  In  the  Heb.  a  scribe  has  by  mistake  introduced  the  verb  assuage  from  the  next  line.  In 
the  Gk.  and  Syr.  a  different  form  of  the  verb  is  used  and  the  negative  is  added.  The  paralleliBm 
indicates  that  the  oriKinal  had  some  such  verb  as  support,  encourage,  or  comfort. 

'  16'  Lit.,  What  isc.  burden)  goes  from  ine? 

«  16'  Restoring  the  Heb.  by  the  aid  of  the  Gk. 

h  16'-  '  FollowinK  Duhm  in  restoring  tlie  corrupt  Heb.  by  the  aid  of  42". 

'  16'  So  Syr.,  Sym.,  and  Ar.     Heb.,  my  adversary. 

i  16'  With  this  idiom  cp.  the  Eng.,  look  daggers  at  me. 

k  16'  So  Syr.  and  the  demands  of  the  context. 

'  16'<'  So  Syr.,  Targ.,  Lat.,  and  nine  Heb.  MSS.     Heb.,  with  their  mouthe. 

m  16"  Following  the  VSS.  in  correcting  the  Heb.  The  reference  is  probably  to  Job'i  former 
friends. 

°  16"  God  is  here  pictured  as  the  divine  huntsman,  and  man  is  his  prey. 

o  1615  Not  merely  put  it  on  as  in  ordinary  afHiction,  but  assumed  it  as  a  permanent  sarb. 

f>  16"  Heb.,  laid  my  horn  in  the  dust.     The  opposite  idiom,  exalt  one's  horn,  means  bo  proud. 


156 


JOB 

Deep  darkness  is  over  my  eyelids; 
"Although  I  have  done  no  violence. 

And  though  my  prayer  is  pure. 
^•0  earth,  cover  not  my  blood,*> 

Let  my  cry  find  no  place  to  rest. 
"Even  now  is  my  Witness  in  heaven. 

He  who  vouches  for  me  is  on  high. 
^°My  friends  pour  their  scorn  upon  me. 

But  my  eye  pours  out  tears  to  God/ 
2'That  he  plead  for  a  man  with  God 

As  a  mortal  pleads  with  his  neighbor !" 
'"For  when  but  a  few  years  come, 

I  shall  go  whence  I  shall  not  return. 
17  'His  anger*^  has  ruined  my  life;" 

The  grave  is  Icft^  for  me. 

'Surely  mockers*  are  with  me. 

And  my  eye  dwells '^  on  their  defiance. 

•Place  now  my  pledge ^  beside  thee;  Spurned 

Who  is  there  that  will  strike  hands  with  me  ?■  yet  cer-* 

Thou  hast*  made  me  a  byword  of  the  people,  b^s^in-^ 

And  when  they  see  me  they  spit.^  nooence 

'My  eye  also  is  dim  through  sorrow. 

And  my  limbs  are  all  like  a  shadow. 
'Upright  men  are  astonished  at  this," 

And  the  guiltless  bestirs  him  against  the  godless.** 
The  righteous  man  holds  on  his  way, 

And  the  man  with  clean  hands  grows  stronger  and  stronger.* 
^°But  as  for  you  all,  come  on  now  again ! — 

I  shall  not  find  a  wise  man  among  you. 

1  16"  The  blood  represented  tho  life,  and  the  blood  of  one  unjustly  slain  was  supposed  to 
cry  for  vengeance;  cf.  Gen.  i",  Ezek.  24'. 

'  le"  Cf.  131-3. 

»  16"  So  Targ.  and  Lat.;  certain  Heb.  MSS.,  And  between  a  man  and  hia  neighbor;  Btandard 
Heb.  text,  And  a  son  of  man  with  his  neighbor. 

»  17'  Slightly  correcting  the  Heb.,  which  reads,  my  spirit  (or  anger). 

•  17'  Lit.,  days. 

»  17*  Again  correcting  the  Heb.  in  the  light  of  the  context. 

•  17'  Lit.,  mockeries. 

»  17'  Slightly  correcting  the  Heb.     This  line  is  probably  corrupt.     The  Gk.  is  quite  different. 
y  17'  SUghtly  correcting  the  Heb.  as  sucgested  by  the  Syr. 

•  17'  I.  e.,  be  surety  for  me.     Here  follow  vss.  *-^,  which  read: 

*For  thou  hast  hid  their  heart  from,  understanding. 
Therefore  thalt  thou  not  exalt  them. 
*IIe  who  denoimces  his  friends  for  a  prey, 
Even  the  eyes  of  his  children  shall  fail. 
These  two  vss.  appear  to  be  scribal  additions,  for  (1)  they  break  the  close  connection  between  ' 
and  •;  (2)  Job  has  for  the  moment  turned  from  hia  friends  (in  i"  he  addresses  them  directly);  (3) 
these  vss.  are  loosely  connected  with  each  other  and  are  proverbs  that  would  naturally  be  added 
by  a  thoughtful  scribe;  (4)  there  is  no  antecedent. 

•  17*  So  Gk.     Heb.  has  the  third  person  under  the  influence  of  *-*. 
•>  17'  Lit.,  And  I  am  an  object  of  spitting  in  {their)  presence. 

•  17'  This  probably  refers  to  Job's  fate. 

•  17*  The  godless  are  probably  Job's  friends. 

•  175-1  These  vss.  may  be  a  dislocated  section  of  Bildad'e  speech.     If  lo,  they  fit  best  after  18*. 

157 


SECOND  CYCLE  OF  DISCOURSES 


No  hope 
in  the 
futur* 


**My  days  are  passed  in  roaring;' 

My  dearest  possessions^  are  torn  away. 
^They**  turn  the  night  into  day; 

'Light,'  they  say,'  'is  close  to  darkness.* 
*'If  I  look  to  Sheol  as  my  house. 

Have  made  my  btxl  in  the  dark, 
"Have  called  the  pit  my  father. 

The  worm  my  mother  and  sister, 
'^Where  then  is  my  hope. 

And  who  can  discern  my  advantage  ?' 
'^Will  they  go  witli  mc''  down  to  Sheol, 

Or  to  dust  shall  we  go  down''  together.'' 


Job's 
fury 
rebuked 


§  10.     Bildad:  Disaster  Always  Overtakes  the  Wicked,  Job  18 

Job  18        'Then  Bildad  the  Shiihite  answered: 
^Whcii  will  you  end'  mere  words  ? 

Consider,  and  then  we  will  speak. 
^Why  are  we  counted  as  beasts. 

And  deemed  unclean  by  you  ? 
*You  who  tear  yourself  in  your  anger. 

Shall  the  earth  be  forsaken  for  you, 

Or  the  rock  be  removed  from  its  place? 


Fate 
of  the 
wicked 


^he  light  of  the  wicked  is  quenched. 

And  the  flame  of  his  fire  shines  not. 
^The  light  is  dark  in  his  tent. 

And  the  lamp  above  him  goes  out, 
'His  confident  strides  are  shortened. 

And  his  own  counsel  proves  his  ruin, 
^For  his  foot  is  thrust"  into  a  net. 

And  he  walks  straight  into  the  toils, 
"A  trap  shall  catch  his  heel. 

And  a  snare  shall  tightly  grip  him. 
'"A  noose  is  hid  for  him  in  the  ground. 

And  a  gin"  is  set  in  his  way. 
^^Terrors  on  all  sides  affright  him 

And  chase  after  him"  at  his  heels. 


'  17"  So  Gk.  Heb.,  my  purposes  (apparently  in  apposition  with  possessions,  subject  of  are 
torn  away). 

'  17"   Lit.,  the  possessions  of  my  heart.     Some  take  this  to  mean  desires. 

^  17"  /.  e.,  presumably,  Job's  friends,  but  they  are  very  abruptly  introduced.  The  verse  is 
corrupt  and  may  also  be  misplaced. 

'  17"  SupplyinK  they  .say,  us  the  context  seems  to  retiuire.     The  text  here  is  hopelessly  corrupt. 

J  17"  Lit.,  good,  emending  the  Heb.  as  indicated  by  the  Gk. 

k  17"  Revising  the  Ileb.  acoordinR  to  the  Gk. 

5  10  After  an  unsympathetic  rebuke  of  Job's  self-importance,  Bildad  elaborates  poetically  his 
former  theme:  a  sinner's  prosperity  i.s  insecure  and  brief.  This  time,  however,  he  does  not  urge 
repentance  and  promise  restoration.     His  tone  throughout  is  one  of  condemnation. 

'  18'  Revising  the  Heb.  according  to  the  Gk. 

"»  18»  So  Gk.,  Syr.,  Lat.,  and  nine  Heb.  MSS.     Heb.,  with  his  foot  he  is  thrust. 

"  18'"  The  piling  up  of  synonyms  in  this  passage  is  remarkable. 

o  18"  Lit.,  acaUer  him. 


158 


BILDAD 

"Disaster  shall  hunger  for  him,P 

And  misfortune  await  liis  stumbling, 
*^His  skin  he  consumed  by  sickness,i 

Death's  first-born''  consume  his  members. 
"Rooteil  out  of  his  tent,  his  trusted  refuge," 

He  shall  l)e  brought  to  the  king  of  terrors.* 
i^Lilith"  shall  dwell  in  his  tent. 

Brimstone  be  strewed  o'er  his  dwelling. 
^^His  roots  underneath  shall  dry  up. 

And  his  branch  above  shall  wither. 
"His  memory  shall  fade  from  the  land. 

No  fame  shall  he  have  abroad. 
^*Driven  from  light  into  darkness. 

From  the  world  shall  he  be  banished. 
^'He  shall  have  neither  son  nor  scion  among  his  peoi)le. 

Nor  any  survivor  where  he  sojourned. 
^°They  who  come  after  shall  be  astonished  at  his  day," 

As  those  who  went  before  were  affrighted.^ 
^^Surely  such  are  the  homes  of  the  unrighteous. 

Such  the  place  of  one  who  does  not  know  God. 

§  11.    Job:  The  Vision  of  God  and  of  a  Vindication  After  Death,  Job  19 

Job  19         ^Then  Job  answered: 

'^How  long  will  you  force  me  to  suflfer,  Bildad's 

And  break  me  in  pieces  with  words  ?  words 

^These  many^  times  you  reproach  me,  apply  to 

Yet  are  not  ashamed  to  attack  ^  me.  caao 

*If  it  even  were  true  that  I  erred. 

My  error  is  mine  alone.  ^ 

p  18"  Slightly  revising  the  Heb. 

o  18"  Slightly  revising  the  Heb.  according  to  the  Eastern  consonantal  text.  The  allusion  is 
probably  to  Job's  horrible  malady. 

'  18"  /.  e.,  fatal  disease. 

•  18"  Lit.,  his  tent,  his  confidence.     Gk.,  healing  shall  be  rooted  out  of  his  tent. 

«  18"  /.  e..  Death. 

"  18"  Revising  the  Heb.,  which  reads,  what  is  not  his.  Gk.,  in  his  night.  Lilith  was  the 
vampire-like  night-monster. 

»  IS'"  I.  e.,  judgment  day,  the  calamity  that  overtakes  him.  Gk.,  Sah.,  and  Eth.  read,  at 
him.     This  may  be  original. 

»  18*"  Lit.,  laid  hold  on  terror. 

511  Job  gives  up  his  friends  as  hopeless.  Equally  hopeless  seems  the  God  of  popular  tradi- 
tion. Job  fares  forth  a  lone  pilgrim  and  exile,  forsaken  and  taunted  by  kinsmen,  friends,  and 
apparently  God.  And  yet  he  is  not  crushed  by  his  woes.  Conscious  of  his  innocence,  he  faces 
yawning  Sheol,  and  then  a  miracle  takes  place.  The  mists  of  popular  belief  that  had  hitherto 
concealed  the  nobler  realities  of  the  other  world  roll  away,  and  he  sees  God  vindicated  because 
he  will  yet  vindicate  his  servant.  In  this  passage  the  author  reaches  one  of  his  goals.  In  this 
dramatic  way  he  sets  forth  his  deep  conviction  that  if  God's  justice  is  not  vindicated  in  the  present 
life  of  a  man,  it  will  be  in  the  life  that  lies  beyond  the  grave.  Also  he  maintains,  in  words  which 
will  continue  through  the  ages  to  comfort  those  who  mourn  beside  the  bier  of  their  dead,  that  a 
sentient  life  is  still  assured  to  those  who  pass  through  the  valley  of  the  shadow  of  death.  This 
brilliant  ray  of  hope  was  quickly  cut  ofif  by  the  clouds  of  current  beUef,  but  when  once  it  had 
flashed  into  the  eye  of  man  he  could  not  wholly  forget  it,  however  deep  the  encircling  gloom. 

»  19»  Lit.,  ten. 

f  IS*  So  Gk.,  Sah.,  and  O.Lat.     The  exact  meaning  of  the  Heb.  word  is  not  known. 

»  19*  Lit.,  lodges  with  me.  The  idea  probably  is:  I  alone  bear  the  consequences  of  my  mistake; 
it  does  not  concern  nor  burt  you  (cf.  7''°). 

159 


SECOND  CYCLE  OF  DISCOURSES 

^f  indeed  you  would  rise  up  against  me, 

And  charge  me  with  shameful  crimes. 
Job  ''Then  know  that  God  has  betrayed  me, 

5oned  ^^  ^^^^  spread  his  net  about  me. 

and  "I  cry,  'Wrong !'  but  I  am  not  heard;* 

by  God  I  call,  but  there  is  no  justice. 

*He  has  blocked  my  way  completely,'' 

Has  shrouded  my  path  in  darkness:" 
®He  has  stripped  me  of  my  glory. 

And  taken  the  crown  from  my  head."* 
"He  has  demolished  me  completely,*  and  I  am  gone; 

And  my  hope  he  has  uprooted  like  a  tree. 
^*He  kindles  his  wrath  against  me. 

And  regards  me  as  one  of  his  enemies. 
^-His  troops  come  on  together 

And  throw  up  a  rampart^  against  me 

And  encamp  about  my  tent. 
*^My  brothers  keep  far  from  me,* 

My  friends  are  wholly  estranged. 
^^My  neighbors  have  ceased  to  know  me,*" 

The  guests  in  my  house  have  forgotten  me. ' 
*^My  own  maids  count  me  a  stranger. 

In  their  sight  I  am  but  an  alien. 
^®To  my  servant  I  call,  with  no  answer; 

With  my  mouth  I  must  entreat  him. 
^^My  breath  is  offensive^  to  my  wife. 

And  I  am  loathsome  to  my  mother's  children.'' 
**Even  young  children  despise  me; 

Whenever  I  rise,  they  jeer  at  me. 
^®A11  my  intimate  friends'  abhor  me. 

And  they  whom  I  love  turn  against  me. 
^"My  skin  clings  to  my  bones,™ 

I  escape  by  the  skin  of  my  teeth." 


•  19»  Cf .  Jer.  20». 

•>  19*  Lit.,  fenced  my  path  so  that  I  cannot  paaa. 

•  19*  Lit.,  set  darkness  in  my  paths. 
^  19*  /.  e.,  hie  reputation. 

•  19"  Lit.,  broken  me  down  on  all  sides. 
1 19"  Lit.,  their  way. 

«  19"  So  Gk.,  Aquila,  Syr.,  Sym.,  Sah.,  and  Eth.     Heb.,  he  has  put  from  me. 

b  19"  With  Duhm  sliRhtly  revising  the  text  as  the  context  requires. 

'  19"  Joining  the  first  two  words  of  "  with  the  last  verb  in  ". 

i  19"  Lit.,  strange;  i.  e.,  baleful  because  of  his  loathsome  leprosy.  The  Heb.  rerb  m»y  b« 
from  a  root  which  in  Ar.  tueans,  smell  batl.     The  parallelism  supports  this  meaning. 

k  19"  Lit.,  the  sons  of  my  (mother's)  womb. 

'  19'»  Lit.,  the  men  of  my  intimate  circle. 

m  iQio  This  line  is  overfull  and  makes  little  sense  as  it  reads  in  the  trad.  Heb.  text.  Gk.  and 
Sah.  have:  My  flesh  rots  in  my  skin.  If  not  original,  this  indicates  that  my  flesh  is  probably  the 
addition  of  a  scribe. 

D  igjo  xhe  exact  meaning  of  the  proverbial  phrase  is  not  clear.  Possibly  in  this  context  it  is 
equivalent  to  nothing  at  all,  for  the  teeth  have  no  skin.  So  Barton,  Job  174.  Bickeli  and  Dubm 
would  revise  it  ao  as  to  read,  my  teeth  are  none. 

160 


JOB 


**Have  pity,  have  pity,  my  friends. 

For  the  hand  of  God  has  touched  me. 
*^Why,  Hke  God,  do  you  persecute  me, 

Not  content  with  destroying  my  body  ? 
'HDh,  that  my  words  were  now  written. 

That  they  were  inscribed  in  a  book, 
^hat  with  an  iron  pen  and  with  lead" 

In  rock  they  were  graven  forever ! 
'Tor  I  know  that  my  DefenderP  Hves, 

That  at  last  he  shall  stand  upon  earth;'' 
'^And  after  this  skin  is  destroyed. 

Freed  from  my  flesh, ■■  I  shall  see  him,* 
^'IVhom  I  shall  behold  for  myself; 

My  own  eyes  shall  see,  and  no  stranger's. 

My  heart  in  my  breast  stands  still  !* 


Pity 
needed, 
not  per- 
secution 


Firm 
hope  that 
even 
after 
death  he 
will  be 
vindi- 
cated 
by  God 


'*If  you  say,  'How  can  we  persecute  him 
And  find  the  root  of  the  matter  in  him  ?'" 

'®Then  dread  the  sword  for  yourselves. 
For  wrath  shall  come  on  the  wicked,^ 
That  you  may  know  there  is  a  judgment. 


Judgment; 
ehall 
come 
upon  hii 
friends 


§  12.    Zophar:  The  Triumph  of  the  Wicked  Is  Brief,  Job  20 

Job  20         'Then  Zophar  the  Naamathite  answered : 
"Not  so"  do  my  thoughts  make  answer; 

For  this  reason  I  hasten  to  speak.  ^ 
'Must  I  hear  your  insulting  reproof  .'* 

With  senseless  bluster  ^  you  answer  me. 


In  time 
guilt  shall 
Burely  be 
punished 


"  19**  Probably  the  meaning  is  with  an  iron  pen  in  lead  (and)  in  rock,  or  graven  in  rock  wilh  an 
iron  pen  and  (filled  in)  with  lead.     The  Heb.  proposition  in  also  means  with. 

V  19^  Heb.,  Goel,  the  avenger  of  blood  (e.  g.,  Dt.  19''  '2)  and  the  one  who  espoused  the  causa 
of  the  accused.     In  Ruth  3  the  same  word  (E.V.V.,  kinsman)  is  applied  to  Boaz. 

1  IQ"  Lit.,  on  the  dust ;  i.  «.,  on  my  grave. 

'  19*  Lit.,  Prom  my  flesh;  i.  e.,  without  it. 

•  19"  Cf.  the  translation  of  Enoch  and  the  story  of  Noah  in  its  old  Bab.  forms:  certain  favored 
ones  were  allowed  to  enter  the  presence  of  the  gods  and  to  live  immortally. 

•  19"  At  the  thought  of  restoration  to  Jehovah's  favor.  Job  is  on  the  point  of  fainting. 

>■  19«>  So  100  Heb.  MSS.,  Theod.,  Targ.,  and  Lat.  Heb.,  in  me.  The  idea  is,  How  can  w« 
prove  his  guilt? 

»  19"  So  Gk.,  Sah.,  and  Eth.,  and  a  revised  Heb.  text. 

J  12  Zophar,  like  the  Spanish  inquisitors,  is  enraged  by  the  thought  that  the  object  of  hia 
attack  is  inspired  by  a  God-given  vi.-^ion  of  truth,  as  well  as  by  Job's  bold  counter-attack,  19". 
Zophar's  intemperate  words  betray  nis  rage.  As  has  been  said,  his  is  the  utterance  of  a  partisan, 
who,  mistaking  the  passionate  resentment  of  wounded  vanity  for  the  inspiration  of  true  rchgion, 
eealously  magnifies  God's  strictness.  Like  many  a  theologian,  he  pictures  God  as  a  superman 
with  all  the  unlovable  qualities  that  the  dogmatist  himself  possesses. 

»  20*  So  Gk.     Heb.,  therefore,  but  this  makes  no  sense  in  this  context. 

»  20'  Lit.,  On  account  of  my  haste  in  me.  Possibly  the  line  should  be  revised  to  read.  For  this 
reason  my  heart  is  stirrtd. 

y  20"  Lit.,  wind  mii  of  (withovi)  understanding.  So  Gk.  and  a  slightly  revised  Heb.  In  8' 
and  l.S'  Job's  friends  call  his  words  but  wind._  The  above  reading  (demanded  by  the  sense)  requires 
a  further  minor  emendation  of  the  Heb.,  which  reads,  the  spirit  (wind)  of  my  understanding  answers 


161 


SECOND  CYCLE  OF  DISCOUltSES 

*Know  you  not^  tliis  from  of  old, 

Since  man  was  placed  on  the  earth: 
*That  the  joy  of  the  wicked  is  short. 

The  mirth  of  the  godless  but  momentary  ? 
^Though  his  height  be  as  high  as  the  heavens 

And  his  head  reach  up  to  the  clouds, 
^Like  his  dung  he  shall  perish  forever; 

Those  who  saw  him  shall  say,  'Where  is  he?* 
^Like  a  dream"  he  shall  take  wings  and  vanish;'' 

He  shall  flee"  like  a  vision  of  night, 
^he  eye  which  beheld  him  shall  see  him  no  more. 

And  never  again  shall  his  place  behold  him."* 
^"His  children"  shall  seek  favor  of  the  poor; 

His  descendants^  shall  give  back  his  wealth. 
"His  bones,  now  full  of  youth,^ 

With  him  shall  lie  in  the  dust. 
"Though  evil  is  sweet  in  his  mouth. 

As  he  keeps  it  hid  'neath  his  tongue, 
^'Though  he  spares  it  and  will  not  let  go  of  it. 

But  keeps  it  still  in  his  mouth, 
"Yet  the  food  in  his  stomach  is  turned; 

'Tis  the  poison  of  asps  within  him. 
i^he  wealth  he  has  swallowed  he  must  vomit: 

God  will  cast  it  out  of  him. 
i^He  has  sucked  the  poison  of  asps; 

The  tongue  of  the  viper  shall  slay  him. 
^^o  rivers  of  oil*"  shall  he  see. 

No  streams  of  honey  and  butter. 
^^He  must  restore  and  not  swallow  his  gains; 

In'  the  wealth  from  his  trading  no  joy  has  he. 
^'Having  crushed  and  forsaken  the  poor 

And  robbed  a  house  not  of  his  building,' 
20N0  security  shall  he  have  with  his  possessions,'' 

Nor  safety  with  that  which  delights  him. 
2iNaught  is  left  that  he  has  not  devoured; 

Therefore  his  prosperity  is  not  lasting. 
"In  the  fulness  of  plenty  he  shall  be  in  straits; 


«  20<  So  Gk  ,  one  Heb.  MS.,  and  demands  of  context.     Heb.  omits  not. 

•  208  Cf.  for  the  same  figure  Ps.  VS'",  le.  29'. 

b  20'  Lit.,  not  be  found. 

•208  So  the  VSS.     Heb.,  he  chaoed  away.  ,„.,„,,  ,^       „,  ^.  „  ,.  ,  ,. 

d  20'  These  two  lines  are  virtually  a  repetition  of  "'•  •",  but  they  fit  the  parallelism  and  there 
is  no  sufficient  reason  for  regardinR  them  as  secondary. 

«20»»  Heb.,  hands,  but  this  reading  is  inconsistent  with  »-><>.  .  .        t>       ui 

'  20'"  This  rearlinK  is  obtained  by  adding  oue  consonant,  as  suggested  by  Budde.  Possibly 
these  lines  are  but  marRinal  notes  on  '»". 

«  20"  Youth  represents  full  vigor. 

b  20"  Revising  the  Heb.     Gk.,  milking  of  flocks. 

<  20"  So  about  fifty  MSS.  and  Syr.     Heb.,  according  to. 

i  20i»  Correcting  the  Heb.  according  to  the  Lat. 

k  20'<'  Following  tho  Gk.     Heb.,  for  he  knows  no  quietness  within  him. 

16S 


ZOPHAR 

Every  distress'  shall  assail  him. 
"When  he  is  about  to  fill  his  belly, 

God™  will  let  loose  his  hot  wrath  against  him. 

And  rain  down  terrors"  upon  him." 
^As  he  flees  from  the  weapon  of  iron. 

The  bronze  bow  pierces  him; 
^'"The  missile  comes  out  of  his  body,P 

And  the  glittering  point  from  his  gall.'' 

Terrors  keep  coming  upon  him; 
'^Utter  darkness  is  stored  up  for  him.'' 

A  fire  not  blown  by  man  shall  devour  him 

And  consume  what  is  left  in  his  tent. 
''The  heavens  shall  bring  to  light  his  guilt, 

And  the  earth  sliall  rise  in  protest  against  him. 
^^Destruction  shall  sweep  away  his  house ^ 

Like  driftwood'  in  the  day  of  his  wrath. 
2'Such  is  the  wicked  man's  portion  from  God, 

The  divine  retribution  for  all  his  iniquity. 

§  13.    Job:  The  Grim  Facts  of  Life  Belie  the  Traditional  Explanation  of 
Suffering,  Job  21 

Job  31        ^Then  Job  answered :  Let  the 

^Listen  attentively  to  my  speech,  be  silent 

And  let  this  be  your  consolation :  p°  essence 

^Bear  with  me  now  while  I  speak,  of  the 

And  when  I  have  spoken,  mock  on. "  facte 
*Is  it  of  man  I  complain  ?^ 

And  why  should  I  not  be  impatient  ? 

^Iiook  at  me  and  be  filled  with  amazement. 

And  lay  your  hand  on  your  mouth." 
^When  I  remember  I  am  dismayed 

And  shuddering  seizes  my  flesh. 

'  20*2  So  Gk.  and  Lat.     Heb.,  hand  of  one  in  trouble, 
m  20"  The  subject  is  not  expressed  in  the  Heb. 

n  2C  Heb.,  with  his  food  (object  not  expressed).  The  above  reading  involves  only  a  ehght 
emendation  and  is  supported  by  the  Gk. 

0  20°  This  doubtful  vs.  may  be  a  scribal  addition. 

p  20«  Following  the  Gk.,  Old  Lat.,  Sab.,  and  Eth.  in  revising  the  Heb.,  which  reads,  he  urawa 
it  forth  and  it  comes  out  of  his  body. 
Q  20"  Cf.  16'2-". 
»  20"  So  Gk.,  Old  Lat.,  and  Sah.     Heb.,  for  his  treasures. 

•  20*"  So  Gk.     Heb.,  The  increase  of  his  house  sJtall  depart. 

t  20"  The  Heb.  word  is  uncertain,  but  seems  to  mean  things  swept  away. 

1  13  In  this  section  Job  weighs  carefully  the  evidence  that  gives  the  lie  to  the  sweeping  asser- 
tions of  his  friends.  He  dwells  at  length  upon  the  moral  disorder  of  the  world.  The  vital  question 
at  issue  is  not  Job's  but  God's  justice.  Here  we  find  a  philosopher's  scientific  analysis  of  the 
phenomena  of  life.  The  old  dogma  of  proportionate  rewards  is  torn  to  tattcr.i.  The  Gk.  omits 
*•-*,  and  **  is  closely  connected  with  ",  so  that  the  intermediate  vss.  are  not  essential  to  the  context. 
On  the  other  hand,  they  fit  logically  in  Job's  speech  and  probably  were  omitted  by  the  Gk.  trans- 
lators because  they  considered  them,  as  they  are  in  fact,  a  repetition  of  the  thought  of  "-^. 

»  21'  Gk.  inserts  not,  but  the  above  is  more  consistent  with  the  action  of  the  frienda. 
'  21'  /.  e.,  not  against  man  but  God. 

*  21*  /.  e.,  in  surprise  and  wonderment. 

1G3 


SECOND  CYCLE  OF  DISCOURSES 


The  pros- 
perity 
of  the 
wicked 


They 
wen 
defy 
God 


'Why  do  the  wicked  Hve  on. 

Grow  old,  and  attain  great  power? 

*Their  children  arc  settled  about  them,* 

And  their  offspring  before  their  eyes. 

*Their  households  are  safe^  from  fear. 

No  rod  of  God''  falls  upon  them. 
^•^Their"  bulls  gender  and  fail  not; 

Their  cows  never  lose  their  calves. 
'^They  send  out  their  young  like  a  flock. 

And  their  children  dance  for  joy; 
^^They  sing''  to  the  timbrel  *=  and  harp. 

And  rejoice  at  the  sound  of  the  pipe. 
^^They  complete*^  their  days  in  prosperity. 

And  in  a  moment"  go  down  to  Sheol. 
"Yet  they  say  to  God,  'Depart  from  us; 

We  have  no  desire  to  know  thy  ways. 
^^Who  is  the  Almighty,  that  we  should  serve  him? 

What  advantage  have  we,  if  we  pray  to  him  ? ' 
^^Behold  !   Their  fortune  is  in  their  own  hands. 

Little  does  God  heed  the  counsel  of  sinners.' 


Just 
punisb- 
ment 
excep- 
tional 


All  men 
alik« 


*^How  oft  is  the  lamp  of  the  wicked  put  out  ? 

How  oft  does  calamity  fall  upon  them  ? 
**How  often  are  they  as  straw  before  the  wind 

And  as  chaff  that  the  storm  carries  off  ? 
^'God  stores  up  guilt  for  his  children; — 

Let  him  punish  the  man  himself,  that  he  may  know  it  !■ 
*°Let  his  own  eyes  see  his  destruction, 

Let  him  drink  of  the  wrath  of  the  Almighty ! 
^'What  cares  he  for  his  house  after  him. 

When  the  number  of  his  months  is  cut  short  ? 
^^Shall  any  teach  knowledge  to  God, 

Who  judges  those  on  high  ? 
2^0ne  dies  with  his  strength  unimpaired. 

Wholly  at  ease  and  prosperous; 
2^His  pails  are  full  of  milk. 

In  his  bones  the  marrow  is  moist. 


I'  21'  So  Gk.  and  Syr.  Ileb.  adds  vith  them,  but  this  phrase  destroys  the  metre  and  adds 
nothing  to  the  sense. 

»  21»  So  Gk.,  Lat.,  and  corrected  Hob. 

•  21*  I.  e.,  divine  judRmcnt. 

•  21>o  So  Gk.  and  Lat.     Heb.,  his. 
'>21"  Lit.,  lift  up  {sc.  the  voice). 

•  21"  So  VSS.  and  many  MSS.     The  standard  text  reads,  according  to  the  timbrel. 
^  21"  So  variant  readings  and  VSS.     Trad.  Heb.,  wear  out. 

•  21"  To  die  quickly  in  old  age  is  riRhtly  regarded  as  a  blessing. 

'  21"  So  Gk.  The  meaning  seems  to  be  that  God  apparently  cares  nothing  about  the  plana 
of  the  wicked;  cf.  Mai.  3"". 

«  21"  /.  e.,  if  God  were  just  he  would  make  every  sinner  pay  the  penalty  of  his  own  sins  and 
not  let  the  consequences  fall  on  the  children  of  the  wrong-doer.  The  current  translation,  whioh 
supplies  you  say,  is  not  impossible,  but  when  the  author  a  little  later  0^)  wishes  to  express  this  idesi 
ha  suppUea  the  iutruductory  words. 


1C4 


JOB 

^But  another  dies  eml>ittered, 

With  never  a  taste  of  prosperity. 
**In  the  dust  they  he  down  together. 

And  the  worm  covers  them  both. 

s^Indeed,  I  know  your  thoughts,  disprove 

And  the  devices  by  which  you  would  wrong  me.  your 

28]7qi.  you  say,  'Where  is  the  house  of  the  tyrant, 

And  where  are  the  dwelhngs''  of  the  wicked  ? ' 
2'Have  you  not  asked  thcjsc  who  travel  ? 

And  do  you  not  know  their  proofs, 
''That  the  wicked  is  kept  from  disaster. 

Is  saved'  in  the  day  of  wrath  ? 
'^Vho  declares  his  acts  to  his  face. 

Or  repays  him  for  what  he  has  done  ? 
*^And  yet  he  is  borne  to  the  grave. 

And  watch  is  kept  over  his  tomb, 
''Sweet  to  him  are  the  clods  of  the  valley;' 

After  him  all  men  follow,'' 

As  innumerable  have  before  !' 
^Why  do  you  give  me  vain  comfort. 

And  make  answers  bereft  of  all  truth  ? 

THIRD  CYCLE  OF  DISCOURSES 

§  14.    Eliphaz:  Job's  Guilt  Fully  Explains  His  Affliction,  Job  22 

Job  32         ^Then  Eliphaz  the  Temanite  answered:  Sin  the 

^Can  a  man  be  of  service  to  God  ?  planatjon 

For  a  wise  man  serves  only  himself.  Action 

'Is  the  Almighty  pleased  by  your  righteousness  ? 

Does  your  blameless  life''  bring  him  profit? 
^For  your  piety**  would  he  reprove  you. 

Or  prefer  a  charge  against  you  ? 

^Is  not  your  wickedness  great  ?  The 

T     +1  A  t^  ■  3  probable 

Is  there  no  end  to  your  crimes  r  sins 

Tor  you  take  pledges  wrongly  from  kinsmen," 

•>  21"  So  one  MS.  and  Lat.     Heb.  adds,  tent. 

'  21'°  Revising  the  Hcb.  as  the  context  requires.     Heb.,  they  arc  led  away. 

i  21"  Even  after  death  he  shall  sleep  peacefully  amidst  pleasing  environment. 

k  21^^  Lit.,  draw  after  him. 

'21"  Possibly  this  line  is  secondary.  It  de.'troys  the  regular  metre  and  may  have  been 
added  by  a  scribe.  The  evidence,  however,  is  not  decisive.  If  it  is  original,  the  meaning  i? 
that  tlie  prospcrou.s  wicked  man  here  pictured  is  no  exception,  but  is  only  one  of  many. 

§  14  As  Job  grows  calmer  his  friends  become  more  intemperate.  Here  the  author  has  faith- 
fully presented  the  psychology  of  dogmatism.  Eliphaz  well  illustrates  the  futihty  of  a  priori 
reasoning;  Job  is  afflicted,  therefore  he  must  have  sinned.  His  calamity  is  most  crushing,  there- 
fore he  must  have  committed  the  most  heinous  sins.  On  this  slender  basis  even  the  mild  Eliphas 
goes  on  to  recount  a  long  list  of  hypothetical  sins  and  then  charges  Job  with  committing  them. 

»  22'  lAt.,  that  you  make  your  ways  perfect. 

b  22*  Lit.,  fear.     Again  Eliphaz  uses  the  term  in  the  technical  sense  of  religious  faith;  of.  4'. 

•  22«  /.  e.,  by  taking  advantage  of  the  needs  of  the  destitute. 

165 


TfflRD  CYCLE  OF  DISCOURSES 

And  strip  from  the  naked  their  clothing."* 
Tfou  have  given  no  drink  to  the  weary. 

And  withheld  your  food  from  the  hungry. 
^The  land  is  held  for  him  who  is  strong;* 

The  man  specially  favored^  possesses  it. 
^Widows  you  have  sent  away  empty. 

And  broken^:  the  arms  of  the  fatherless. 
^•Therefore  snares  encircle  you. 

And  sudden  fear  confounds  you ; 
^^Your  light  has  gone  out  in  darkness,'* 

And  the  flood  of  waters  engulfs  you. 


Useless 
to  try  to 
escape 
God's 
judgment 


"Is  not  God  In  the  height  of  heaven,' 

And  does  he  not  see^  how  high  the  stars  are  ? 
^'Yet  you  say,  'What  does  God  know  about  it. 

Can  he  judge  aright  through  the  darkness  ? 
"Clouds  envelop  him,  he  sees  not. 

And  he  walks  on  the  vault  of  heaven.' 
i^Will  you  keep  to  the  way  of  old. 

Which  wicked  men  have  trodden, 
^^^Vho  were  snatched  away  before  their  time. 

Whose  foundation  was  poured  out  like  a  stream  ?"* 
^^The  righteous  see  it  and  are  glad. 

And  the  innocent  laugh  them  to  scorn, 
^''Saying,  'Surely  our  adversaries  are  destroyed. 

And  the  fire  has  consumed  what  is  left  of  them.'' 


Confes- 
sion and 
right 
deeds 
will  aloue 
bring 
relief 


2'Be  friendly  with  him  and  at  peace. 
For  in  this  way  good  wiU  come  to  you. 

^^Receive  now  instruction  from  his  mouth, 
And  lay  up  his  words  in  your  mind. 

^Ji  you  turn  humbly™  to  the  Almighty, 
And  banish  sin  far  from  your  tent, 

"^And  lay  your  treasure  in  the  dust, 


<>  22*  Taking  the  outer  mantle  and  even  the  undergarments  as  security  for  loans;  cf.   Dt. 
2410-U. 

e  22"  Lit.,  vian  of  arm. 

'22'  Lit.,  he  whose  face  is  lifted  up;  i.  «.,  who  enjoys  royal  favor.     This  vs.  interrupts  the 
close  connection  between  '  and  '  and  may  be  secondary. 
«  22»  So  the  VSS.     Heb.,  are  broken. 
t  22"  So  Gk.     Heb.,  Or  darhness,  you  do  not  see. 
'  22>'  Syr.,  Did  not  God  make  high  the  heavens  f 
i  22"  So  Gk.,  Old  Lat.,  Sah.,  and  Eth. 

k  221'  Vss.  "-''  are  made  up  of  extracts  from  21"-"  and  interrupt  the  close  logical  connection 
between  "  and  ".     Reconstructed  by  the  aid  of  the  Gk.  they  read: 
"Who  said  to  God,  ' Depart  from  us;' 

And,  '  What  can  the  Almighty  do  for  usf 
I'lVt  he  filled  their  houses  toith  good  things. 
But  the  counsel  of  the  wicked  is  far  from  me. 
•  22"  I.  e.,  as  the  cities  of  the  plain  were  destroyed.  Gen.  lS-10. 

"  22"  3o  Gk.,  Sah.,  and  Eth.     Heb.,  you  shall  he  built  vp ;  but  this  is  not  in  harmony  with  th« 
context  and  is  due  to  an  obvious  coiruption  of  the  Ueb.  text. 


166 


ELIPHAZ 

The  gold  of  Ophir  among"  the  stones  of  the  brooks, 
^*Then  the  Almighty  shall  be  your  treasure, 

And  precious"  silver  shall  he  be  to  you. 
2®You  shall  then  find  delight  in  the  Lord, 

And  shall  lift  up  your  face  to  God. 
^You  shall  pray  to  him,  and  he  will  hear  you; 

And  so  you  shall  pay  your  vows. 
**What  you  decree  shall  stand, 

Ai\d  light  shall  shine  on  your  ways; 
^'For  he  humbles  him  who  speaks  proudlj',^ 

But  saves  the  man  who  is  modest.^ 
'"He  delivers  the  man  who  is  innocent  ;"■ 

He  shall  be  saved  by  the  cleanness  of  his^  hands. 

§  15.    Job:  If  Man  Could  Find  God,  His  Problem  Would  Be  Solved,  Job  23, 

24I-I8,  21-23,  25 

Job  33         ^Then  Job  answered : 

^Even  now*  my  complaint  must  be  bitter,"  If  God 

My  affliction  exceeds  my  groaning.''  only  be 

'Oh,  that  I  knew  where  to  find  him,  ^f^^' 

That  I  might  go  straight  to  his  throne !  vindica- 

^I  would  lay  my  cause  before  him,  assured 

Filling  my  mouth  with  arguments. 
^I  would  know  the  reply  he  would  make. 

And  understand  what  he  would  say. 
^Would  he  use  his  great  power  against  me  ? 

No,  he  at  least  would  give  heed. 
^There  the  upright  might  reason  with  him; 

And  my  case  should  be  settled  forever. 

*I  go  forward,  but  he  is  not  there. 

And  backward,  but  cannot  perceive  him; 
^On  the  left  I  seek,^  but  in  vain. 

On  the  right,  ^  but  I  do  not  see  him. 

n  22"  Syr.,  Theod.,  and  Aram.,  like.  The  meaning  of  the  vs.  is,  Throw  aside  mere  material 
possessions. 

o  222s  The  mpaning  of  the  Heb.  word  is  unknown;  the  above  rendering  is  conjectural. 

p  22-'  Emending  the  Ileb.  as  the  context  demands. 

<i  22='  Lit.,  casts  down  the  eyes.     Cf.  Lk.  IS'^. 

'  22'o  Again  wth  the  aid  of  the  VSS.  correcting  the  Heb.,  which  reads,  not  innocent. 

'  22"'  So  Syr.  and  Lat.  Heb.,  your  (sing.),  but  this  is  probably  due  to  a  scribe  who  had  in 
mind  42'. 

iS  15  Henceforth  Job  ignores  hia  friends.  The  one  supreme  question  in  his  mind  is  whether 
God  is  just  and  wiU  vindicate  him.  Unlike  his  friends,  Job  is  passionate]}'  eager  to  know  God 
face  to  face  and  not  as  a  distant  abstraction.  He  has  lost  his  old  terror  of  God.  In  the  fiery 
ordeal  through  which  he  is  passing  he  has  been  convinced  of  his  own  essential  innocence.  His 
faith  in  God  is  also  struggling  for  the  ascendancy  against  the  grim  facts  of  life. 

'  23»  Lit.,  Also  today. 

"  23'  So  Syr.,  Targ.,  Lat.,  and  revised  Heb. 

»  23'  Lit.,  my  hand  (Gk.,  Sah.,  Syr.,  and  Eth.,  his  hand)  is  heavy  upon  my  sighing.  The  above 
rendering  follows  the  interpretation  of  the  rabbis. 

»  23»  So  Syr.     Heb.  is  unintelligible. 

»  23»  Lit.,  /  turn  to  the  right.  So  Syr.  and  Targ.  Heb.,  he  turns,  but  this  is  not  supported 
by  the  parallelism. 

167 


THIRD  CYCLE  OF  DISCOURSES 


IIo  will 

yet 

deliver 

mc,  but 

now  his 

attitude 

only 

tempts 

lue 


Examples 
of  the 
seeming 
injustice 
of  divine 
rule 


^•^For  he  knows  the  way  that  I  take;'' 

I  should  come  forth  as  gold,  should  he  test  me. 
^'My  feet  have  held  to  his  steps. 

His  way  have  I  kept  without  swerving, 
^-And  obeyed  his  every  command. 

I  have  treasured  his  words  in  my  heart," 
"But  when  he  decides,*  who  can  turn  him? 

And  what  he  desires,  he  does. 
^■"For  he  carries  out  his  dtx'ree,'' 

And  has  many  such  things  in  mind." 
^^Therefore  his  presence  confounds  me. 

When  I  think  of  him,  I  am  afraid. 
'Tor  God  has  made  my  heart  faint. 

The  Almighty  has  filled  mc  with  terror; 
^"For  indeed  I  am''  cut  off  by  darkness, 

And  gloom  envelops  my  face.* 

24  'Why  does  the  Almighty  not  fix  times  for  judgment. 

And  they  who  best  know  him  not  see  his  great  day  ? 
^The  wicked^  remove  the  landmarks. 

They  steal  the  flock  with  its  shepherd,* 

^They  drive  off  the  ass  of  the  fatherless. 

Take  the  ox  of  the  widow  in  pledge. 
*They  thrust  the  needy  out  of  the  way. 

And  the  poor  of  the  land  all  hide. 
^Like*^  the  wild  asses  in  the  desert 

They  go  forth  to  their  task  seeking  prey. 

The  desert  yields  food  for  their  children.' 
^They  reap  by  night'  in  the  field; 

And  they  despoil  the  vines  of  the  rich.'' 
^All  night  they'  lie  naked,  without  clothing. 

With  nothing  to  keep  out  the  cold. 
*They  are  wet  with  the  showers  of  the  hills 

And  cling  to  the  rocks  for  shelter. 
"They™  tear  the  fatherless  from  the  breast. 

Take  the  poor  man's  babe  in  pledge." 
'"They'  go  about  naked  without  clothing 

y  23"*  /.  «•.,  my  habitual  way. 

•  23"  So  Gk.  and  Lat.  and  demands  of  the  context. 
■  23"  Slightly  revising  the  corrupt  Heb. 

*>  23"  So  Syr.  and  Lat.     Ilob.,  my  decree;  i.  e.,  what  is  appointed  for  me. 

»  23"  Lit.,  many  such  thinf/s  are  with  him. 

<•  23"  Following  one  MS.  in  deleting  the  negative. 

•  23"  Deleting  from,  which  makes  no  sense. 

«  242  Ho  Gk.,  Sah.,  Eth.,  and  the  demands  of  the  metre  and  context.     Cf.  Dt.  19'»,  27". 
B  24'  So  Gk.,  Sah.,  and  Eth.     Heh.,  and  feed  them. 
t  24'  The  VSS.  omit  Behold,  found  in  the  Heb. 
'  21'  The  text  and  meaning  of  this  line  are  somewhat  uncertain. 
J  24»  Slightly  revising  the  corrupt  Heb.  by  the  aid  of  Gk. 
I"  24«  Heb.,  wicked. 

1  24'  'O'  /.  e.,  the  victims  of  the  oppression  just  described. 

'"  21'  Here  the  wicked  oppressors  must  be  meant.     The  perplexing  change  of  subject  may  be 
due  to  misplacement  of  some  of  the  vss.,  yet  such  ambiguity  is  not  uncommon  in  Heb. 
■>  24'  Again  revising  the  Ucb.,  which  reads,  take  the  poor  in  pledge. 

168 


JOB 

And  are  hungry  as  they  carry  the  sheaves." 
"Between  the  olive-rows  they  make  oil; 

They  tread  the  winepresses,  yet  are  thirsty. 
'Trom  the  city  the  dyings  groan, 

And  the  souls  of  the  wounded*!  cry  out; 

Yet  God  does  not  hear  their  prayer."^ 

^'These'  are  of  those  who  resent*  the  light;  Murder- 

rpi  1  .    •.  ers  and 

1  hey  know  not  its  ways,  adulterers 

Nor  dwell"  in  its  paths. 
^*rhe  murderer  rises  in  the  dark,^ 

To  kill  the  poor  and  the  needy. 

And  the  thief  stalks  abroad"'  at  night. 
'^Putting  a  mask  on  his  face," 

The  adulterer  watches  for  the  twilight. 

Saying,  '  No  eye  can  see  me.' 
^^In  tlie  dark  he  breaks  into  houses. 

But  he  shuts  himself  up  by  day. 

All  these  know  not  the  light, 
^Tor  morning  is  to  them  as  the  shadow  of  death  ;y 
"They  go  swiftly^  on  the  face  of  the  waters." 
**There  are  those*"  who  devour  the  childless  Those 

And  show  no  kindness  to  the  widow.  on  tli^"^*^^ 

2=^They  drag  off  the  powerless •=  by  their  might;  helpless 

When  they  rise,  none  is  sure  of  his  life. 
2'Yet  he*^  grants  them  security,'^  and  they  rest. 

Though  he  plainly  sees  their  deeds. ' 
'^^If  this  is  not  so,  who  will  prove  me  a  liar 

And  nullify  my  indictment  ? 


0  24'°  The  meaning  seems  to  be  that  the  poor,  even  while  laboring  to  get  food  for  their  op- 
pressors, have  not  enough  to  eat  for  themselves. 

P  24'*  So  Syr.     Heb.,  of  men;  Gk.,  and  houses. 

•>  24'*  Gk.,  Old  Lat.,  Sah.,  and  Eth.,  infants. 

'24"  So  Syr.,  Aram.,  and  imphcations  of  the  Gk.     Heb.,  the  folly. 

•  24"  I.  e.,  the  classes  to  be  specified  in  the  following  vss. 
'  24"  Lit.,  rebel  ayainst. 

"  24"  Gk.,  Old  Lat.,  Syr.,  Eth.,  walk.     This  may  be  original. 

•  24"  SUghtlv  revising  the  Heb.,  which  reads,  at  light. 

»  24'<  Emending  the  Heb.,  which  is  clearly  the  result  of  a  mistake  in  copying. 

1  24"  Transposing  the  line  as  the  meaning  requires. 

y  24"  The  complement  of  "»  is  found  in  'sa.  Vs.  "b.  For  they  know  the  terrors  of  the  thick 
darkness,  was  probably  added  by  a  scribe,  and  "b-^o  are  either  scribal  additions  or  a  part  of  Bildad'a 
•peech.     Vs.  "^o  reads: 

Their  portion  is  cursed  in  the  earth  ; 
He  turns  not  the  way  of  vineyards. 
For  »••»  of.  S  16. 

•  24"  Slightly  re\n8ing  the  Heb. 

•  24"  /.  «.,  disappear  as  swiftly  and  silently  as  chips  on  a  swift  current. 

t"  24«»  Lit.,  there  is  one.  The  collective  singular  is  used  throughout  ='-22,  but  in  "  the  olural 
appears.  ^ 

«  24"  So  Gk.,  Sah.,  and  Eth.     Heb.,  mighty. 
<»  24"  /.  ...  God. 

•  24"  Slightly  correcting  the  Heb. 

'24"  Lit.,  hia  eyea  are  upon  their  ways.     For  ^,  cf.  §  16. 

iGd 


TraRD  CYCLE  OF  DISCOURSES 


No  man 
can  be 
just 
with 
God 


§  16.    Bildad:  It  Is  Impossible  for  Man  to  Be  Perfect  in  God's  Sight,  Job  25, 

2419-20,  21 

Job  25         ^Thcn  Biklad  the  Shuhite  answered: 
-Dominion  and  fear  are  with  God; 

He  makes  peace  in  the  heights  of  heaven. ^ 
^Has  he  not  innumerable  armies  ? 

And  on  whom  does  his  Hght  not  arise.'' 
^How  can  man  then  be  just  before  God  ? 

And  one  born  of  a  woman  be  pure  ? 
''See,  even  the  moon  has  no  brightness,'* 

And  tlie  stars  are  not  pure  in  his  sight;' 
''How  much  less  is  man,  a  mere  worm, 

And  the  son  of  man  but  a  maggot ! 


Fate 
of  the 
Binner 


24  ^^Drought'  and  heat  consume  the  snow  waters; 

So  Sheol  the  man  who  has  sinned. 
^"The  womb  shall  forget  him; 

The  worm  shall  feed  sweetly  on  him. 

He  shall  be  no  more  remembered; 

He  shall  be  uprooted  like  a  rotten  tree.'' 
2^He  is  exalted  a  little  while  and  is  gone; 

Like  the  mallow  he  is  laid  low  and  shrivels,* 

Cut  off  like  the  top  of  an  ear  of  grain. 


Sorry 
com- 
forters 


§  17.    Job:  Guilt  Does  Not  Explain  All  Suffering,  Job  26-27«-  " 

Job  26         ^Then  Job  answered : 

^How  well  you  have  helped  the  weak. 

Relieved  the  arm  of  the  powerless, 
^Counselled  the  man  with  no  wisdom, 

Poured  forth  in  abundance  sound  knowledge ! 
*By  whose  help  have  you  uttered  these  words, 

And  whose  spirit  inspired  your  speech  ? 


§  IC  Bildad's  speech  is  exfeedingly  brief.  Apparently  a  later  editor  has  taken  one  section  of 
it  and  used  it  to  tone  down  Job's  arraigniiipnt  of  Jehovah's  justice  as  revealed  in  the  world.  Re- 
storing 24'»--'''  "  to  their  logical  position,  this  much-disarranged  part  of  the  book  presents  a  clear 
sequence  of  thought.  Some  scholars  would  go  further  and  also  transfer  to  Bildad's  speech  24'-', 
303-8,  and  24i'-i9. 

e  25'  I.  e.,  he  establishes  peace,  not  disorder. 

^  255  Gk.,  Sah.,  and  Eth.,  He  commands  the  moon  and  it  shines  not;  but  the  Heb.  gives  the  more 
perfect  paralleUsm. 

'  25'  Repeated  very  effectively  from  1.5'^. 

i  24"  As  explained  above,  the  po.sition  of  these  vss.  in  the  present  text  is  probably  due  to  an 
editor. 

k  2420  Following  Duhm  in  restoring  the  impossible  Heb. 

'  242<  Restoring  the  corrupt  Hob.  with  the  aid  of  the  VSS. 

§  17  For  the  last  time  Job  reproaches  his  friends  for  their  perfidy  in  not  giving  him  help  when 
he  most  needed  it.  He  admits  all  their  claims  ro'jarding  God's  invincible  might,  but  this  omnipo- 
tence only  makes  God's  treatment  of  the  innocent  Job  seem  the  more  cruel  and  unjust.  Yet  de- 
spite tne  condemnation  of  his  friends  and  seeminTly  of  God  himself.  Job  protests  his  innocence. 
In  the  Gk.  20'-"  is  omitted,  but  this  was  probably  because  the  translator  thought  that  it  was  a 
repetition  of  Job's  words  in  9'  ". 


170 


JOB 

^Before  him  in  pain  writhe  the  Rephaim,™  Omnipo- 

Whose  dweUings"  are  beneath  the  waters.  t«nce  of 

•Sheol  is  naked  before  him,  rule 

And  the  lower  world  lies  uncovered. 
^He  stretches  out  the  north"  over  chaos. 
And  hangs  the  earth  upon  nothing. 
*He  binds  up  the  waters  in  his  clouds. 
Yet  the  clouds  are  not  torn  with  the  weight. 
*He  sets  firm  the  pillars  of  his  throne,  p 
And  over  it  spreads  his  cloud. 
^''He  drew  a  circle'*  o'er  the  face  of  the  waters 

To  the  confines  of  light  and  darkness. 
^^The  pillars  of  heaven  rock 

And  are  filled  with  consternation  at  his  rebuke.'' 
^By  his  power  he  stilled^  the  sea, 

And  by  his  understanding  he  smote  through  Rahab.* 
^'By  his  breath  the  heavens  are  made  fair," 

His  hand  pierced  the  fleeing  serpent. 
"See,  these  are  but  the  fringes  of  his  ways; 
How  small  a  whisper  do  we  hear  of  him  ! 
But  who  can  understand  his  mighty  thunder  ? 

37  ^As  God  lives,^  who  has  robbed  me  of  justice,  Protesta- 

The  Almighty,  who  makes  me  bitter  iLn'ocence 

*(For  my  life  is  still  intact. 

And  the  spirit  of  God  fills  my  nostrils), 
*I  swear  that  my  lips  speak  no  falsehood. 

My  tongue  does  not  utter  deceit. 
Tar  be  it  from  me  to  admit  you  are  right; 

Till  I  die,  I  will  never  disclaim  innocence. 
®My  innocence  I  hold  fast  and  will  not  give  it  up; 

My  heart  does  not  reproach  me  for  any  of  my  acts.'' 
^You'^  have  all  seen  it  with  your  own  eyes; 

Why  then  this  inane  folly  ? 


_  ™  26'  I.  e.,  the  Shades,  the  fallen  giants  who,  like  the  Titans  of  Greek  thought,  were  believed 
to  inhabit  the  realm  of  the  dead  whither  they  had  been  banished. 

"  26*  Slightly  revising  the  Heb. 

"  26'  The  north  probably  represents  the  earth. 

p  26'  Shghtly  revising  the  Heb.,  which  reads,  he  takes  firm  hold  of  the  face  of  the  throne. 

Q  26'"  /.  e.,  the  horizon. 

'  26"  /.  e.,  the  roll  of  his  thunder. 

■  26"  So  Gk.,  Sah.,  and  Eth.     The  Heb.  word  means  both  disturb  and  be  atill. 

t26'^  Rahab  is  evidently  the  Heb.  equivalent  of  the  Bab.  Tiamat.  The  reference  is  to  the 
conflict  with  Tiamat,  or  personified  chaos,  which  is  recounted  in  the  old  Bab.  account  of  the  creation 
(cf.  Vol.  I,  Appendix  III). 

"  26"  /.  «.,  cleared  of  clouds.     Gk.,  The  bars  of  heaven  fear  him. 

r  27'  Vs.  1  reads.  And  Job  again  took  up  his  parable  and  said,  but  this  is  evidently  a  scribal 
addition  modelled  after  29',  for  27'-'  is  the  direct  continuation  of  26. 

"  27'  Lit.,  days.  The  next  vss.  ('-")  seem  to  be  misplaced,  for  they  are  much  more  in  accord 
with  Zophar's  point  of  view  than  with  Job's  (cf.  §  18). 

X  27'"  This  vs.  is  the  logical  sequel  of  '  and  finds  no  place  in  its  present  contest,  which,  as 
remarked  above,  probably  belongs  to  Zophar's  speech  (§18). 

171 


THIRD  CYCLE  OF  DISCOURSES 


§  18.    Zophar:  The  Pitiable  Fate  of  the  Wicked,  Job  27'-".  »*» 

Job  27  [Then  Zophar  the  Naamatbite  answered:] 

Fate  of  ^Let  my  enemy  be  Hke  the  wicked, 

\vicked  ■'^^y  adversary  like  the  unrighteous. 

^For  what  is  the  hope  of  a  g(jdlcss  man. 

When  God  requires  his  soulP^ 
^Will  God  give  heed  to  his  cry 

When  trouble  comes  upon  him .'' 
^"Will  the  Almighty  then  be  his  delight. 

And  if  he  calls  upon  God,  will  he  hear  him  ?* 
^^I  will  teach  you  about  the  hand  of  God, 

And  I  will  not  conceal  the  way  of  the  Almighty. 
"This  is  the  wicked  man's  portion  from  God, 

And  what  an  oppressor**  receives  from  the  Almighty: 
^••If  his  children  are  many,  the  sword  claims  them. 

And  his  descendants  are  not  satisfied  with  food, 
^^he  remnant  of  them  shall  be  buried  by  death,'' 

And  their  widows  shall  make  no  lament. 
^^Though  he  heap  up  silver  like  dust 

And  prepare  clothing  like  the  clay, 
"He  maj'^  prepare  it,  but  the  just  shall  put  it  on. 

And  the  innocent  shall  divide  the  silver. 
^*Like  a  spider's*^  is  the  house  that  he  builds. 

Like  a  booth*^  which  the  vine-keeper  makes. 
^*He  lies  down  rich,  but  does  so  no  more;" 

He  opens  his  eyes,  and  he  is  not.' 
^''Terrors  overtake  him  like  floods; 

A  tempest  steals  him  away  in  the  night. 
''^The  east  wind  lifts  him  up,  and  he  departs; 

It  sweeps  him  out  of  his  place. 
^^It  smites  him  without  mercy; 

He  would  gladly  escape  from  its  power. 
2'Men  shall  clap  their  hands  at  him 

And  hiss  him  out  of  his  place. 


§  18  In  the  editorial  revision  of  24-27  not  only  was  a  secondary  title  added  in  27',  but  the 
original  title  introduoing  Zophar's  fipecfh,  which  in  the  logical  order  concluded  the  last  cycle,  has 
been  omitted.  Possibly  this  was  done  intentionally,  in  order  that  Job  might  end  with  an  orthodox 
confession  of  faith. 

y  27'  Revising  the  Heb.  with  the  aid  of  the  Gk.  and  Syr.  and  deleting  the  phrase  though  he 
get  gain,  which  makes  little  sense,  destroys  the  metre  of  the  vs.,  and  is  probably  a  duplicate  of  the 
last  line.     Cf.  Lk.  1220. 

'  27'"  Following  the  Gk.,  Old  Lat.,  Sah.,  and  Eth.,  which  are  strongly  supported  by  the  context. 

•  27"  Heb.,  oppressors,  but  the  context,  ",  calls  for  the  singular. 

b  27"  /.  e.,  cut  down  by  pestilence  they  shall  bo  left  where  they  fall. 

•  27"  So  Syr.,  Old  Lat.,  Sah.,  and  one  version  of  the  Gk.     Heb.,  moth. 
d  27"  I.  e.,  temporary,  perishable. 

•  27'»  Following  the  Gk.  and  Syr.  in  interpreting  the  Heb. 

'  27"  I.  «.,  probably,  not  rich,  thousb  death  may  be  meant. 

172 


JOB 

§  19.    Job:  To  Lose  the  Consciousness  of  Fellowship  with  God  Is  the 
Supreme  Misfortune,  Job  29-30 

Job  29         'Job  again  took  up  his  discourse  and  said:*  job's 

20h,  to  be  as  in  months  of  old,  ^%'^*' 

As  in  days  when  God  guarded  my  steps,  perity 

^When  his  lamp  shone  above  my  head. 

And  I  walked  by  his  light  through  the  darkness; 
*As  I  was  in  my  prosperous  days,'* 

When  God  protected'  my  tent; 
^When  still  the  Almighty  was  with  me. 

And  my  children  were  all  about  me;' 
nVhen  peace  and  plenty  attended  me. 

And  the  rock''  poured  me  streams  of  oil ! 
'When  I  went  to  the  gate  of  the  city,' 

And  took  my  seat  in  the  open, 
*The  youths,  when  they  saw  me,  retired. 

And  the  aged  rose  up  and  stood; 
^he  princes  refrained  from  talking. 

And  laid  their  hands  on  their  mouths; 
'"The  voices  of  nobles  were  hushed. 

And  their  tongues  stuck  fast  to  their  palates. 

"He™  who  heard  of  me  called  me  happy. 

He  who  saw  me  bore  me  witness, 
'^For  I  saved  the  poor  who  cried,"  Righteous 

And  the  orphan  with  none  to  help  him.  philan- 

"The  perishing  gave  me  their  blessing,  acts^*" 

And  I  made  the  widow's  heart  sing. 
'*!  put  on  the  garment  of  righteousness. 

And  justice"  as  robe  and  turban. 
'^Eyes  I  was  to  the  blind. 

Feet  I  was  to  the  lame, 
'^And  a  father  to  those  who  were  needy. 

I  espoused  the  cause  of  the  stranger, 

§  19  With  27  the  discussion  between  Job  and  his  friends  ceased;  now  he  is  left  alone  with  his 
own  thoughts.  In  29  he  reviews  his  happy  and  honorable  past.  This  retrospect  yields  him  mingled 
joy  and  sorrow,  but  on  the  whole  the  sad  lyric  note  predominates,  for  the  joyous  background  only 
brings  out  in  clearer  relief  the  woes  of  the  present.  By  some  the  section  SO'"  is  regarded  as  a  dis- 
jected member  of  Bildad's  speech,  but  it  is  not  inappropriate  in  its  present  setting,  for  it  heightens 
the  tragic  picture  of  Job  in  his  hour  of  mental  distress,  the  object  of  derision  even  to  the  offscourings 
of  humanity. 

1  29'  Possibly  the  editor  who  introduced  28  has  added  this  verse. 

''  29*  Lit.,  days  of  my  autumn ;  i.  e.,  when  I  was  at  my  best. 

'  29<  Following  the  Gk.,  Sym.,  and  Syr.  in  slightly  revising  the  text  as  the  context  requires; 
cf.  1>«. 

'  29'  The  loss  of  God's  friendship  is  too  painful  a  theme  to  be  expanded. 

^  29^  Gk.,  Syr.,  Eth.,  and  Sah.  read,  my  hills;  i.  e.,  the  hills  planted  with  vineyards.  This 
reading  may  be  original. 

'  29'  /.  e.,  the  place  of  public  meeting. 

m  29"  For  was  probably  introduced  by  a  scribe  to  connect  •"  and  ".  Restoring  the  logioal 
order  of  the  passage  makes  it  superfluous. 

n  29"  Gk.,  Syr.,  Sah.,  and  Eth.,  from  the  oppressor.     Possibly  this  is  original. 

o  29"  Heb.,  my  justice,  but  VSS.  omit  my. 

173 


THIRD  CYCLE  OF  DISCOURSES 


Hopes 


Honor 
in  the 
commu- 
nity 


The 

present: 
the 
derision 

of  the 
lowest 
and  most 
despised 
members 
of  society 


*T  shattered  the  jaws  of  the  wicked, 
And  WTested  the  prey  from  his  teeth. 

^*So  I  thought,  *I  shall  die  in  my  nest;" 

My  days  shall  be  as  many  as  the  sand;" 
'^My  root  is  spread  out  to  the  waters; 

All  night  the  dew  lies  on  my  branches; 
^''My  strength  is  refreshed  within  me. 

And  my  bow  is  renewed  in  my  hand.' 

2^Men  listened  to  me  expectantly. 

And  in  silence  awaited  my  counsel. 
'"After  my  words  they  spoke  not. 

And  my  speech  fell  as  rain-drops  upon  them. 
^They  waited  for  me  as  for  the  rain, 

Open-mouthed  as  for  the  latter  rain. 
^^I  smiled  on  them,  when  they  had  no  confidence; 

The  light  of  my  countenance  cheered  the  sorrowful. 
^^I  chose  the  way  for  them,  and  sat  as  chief, 

I  was  enthroned  as  a  king  in  the  army. 

30  ^But  now  men  younger  than  I  deride  me. 

Whose  fathers  I  refused  to  set  with  the  dogs  of  my  flock !  ■■ 
^The  strength  of  their  hands  is  nothing  to  me — ' 

Men  in  whom  all  vigor  has  perished. 
^They  are  gaunt  from  want  and  famine; 

They  gnaw  the  dry  ground*^  amid"  waste  and  desolation. 
*They  pull  up  the  shoots  of  salt-wort,^ 

And  the  roots  of  the  broom  are  their  food, 
^hey  are  driven  forth  from  the  midst  of  men. 

Who  cry  after  them  as  after  a  thief," 
®So  that  they  live  in  dreadful  valleys. 

In  holes  of  the  earth  and  rocks. 
'From  among  the  bushes  they  cry  out; 

Under  the  nettles  they  are  gathered  together.* 
*They  are  the  children  of  fools  and  ignoble  men; 

They  are  scourged  out  of  the  land. 
^But  they  sing  of  me  now  in  derision. 

And  my  name  is  a  by-word  among  them. 


P  29'"  Gk.,  Sah.,  and  Eth.,  my  youth  shall  (/row  old. 

Q  29"  Gk.  and  Lat.,  like  the  palm  tree,  which  may  be  original,  for  the  palm-tree  lives  to  a  very 
old  age  and  retains  its  beauty  and  viRor. 

'  30'  This  vs.  has  apparently  been  expanded  by  a  later  scribe. 

•  30'  Duhm  (Hiob  140-141)  emends  the  text  so  that  it  reads,  fails. 
t  30«  Gk.,  Sah.,  and  Eth.,  They  flee  to  the  wilderness. 

"  30*  Followinp;  a  revised  text. 

'  30*  I-it.,  salt-wort  by  the  bushes  (or  shoots). 

*  30*  /.  e.,  men  warn  them  to  depart  whenever  they  appear  near  settled  towns. 

^  30'  The  VSS.  have  a  variety  of  renderings:  Gk.,  live;  Eth.,  hide.     There  are  two  Heb.  words 
having  the  same  root;  one  has  the  meaning  given  above,  the  other  would  mean  were  beooUcn  (of.  '). 


174 


JOB 

*°In  horror  tliey  stand  aloof  from  me, 

And  do  not  refrain  from  spitting  at  the  sight  of  me. 
"For  he  has  loosed  my  bow-string ^  and  aflflicted. 

And  they  have*  cast  off  the  bridle''  before  me. 
^^On  my  right  hand  rise  the  rabble;*^ 

They  cast  up  against  me  their  deadly  ramparts; 
'^They  break  up  my  paths;" 

They  set  forward  my  calamity;^ 

They  hurl  their  darts  against  me,^ 
^^As  through  a  wide  breach  they  come, 

Rolling  on  in  the  midst  of  ruin. 
^^Terrors  are  turned  upon  me; 

My  honor  is  driven  away^  as  the  wind. 

And  my  welfare  has  passed  like  a  cloud. 

^^And  now  my  life  is  poured  out  within  me;  Now 

Days  of  affliction  have  taken  hold  of  me.  ^fh  ptin 

"The  night  bores  into  my  bones,^  and  per- 

.      ,      "  .  .      •'  eecuted 

And  my  gnawmg  panis  never  cease.  by  God 

^nVith  great  force  my  garment  clings  to  me;'' 

It  binds  me  about  as  the  collar  of  my  coat. 
^'God'  has  cast  me  into  the  mire, 

And  I  have  become  like  dust  and  ashes. 
^"I  cry  to  thee,  but  thou  makest  no  answer, 

I  stand  up  before  thee,  but  thou  dost  not  heed.' 
"Thou  hast  become  a  merciless  tyrant; 

With  the  might  of  thy  hand  thou  scourgest'^  me. 
^^Thou  liftest  me  up  to  ride  on  the  wind. 

And  dissolves!  me  in  the  roaring  storm.' 

^For  I  know  that  thou  wilt  bring  me  to  death. 

To  the  house  where  all  living  assemble. 
^Yet  a  falling  man  stretches  forth  his  hand.  Yet  he 

And  in  his  calamity  cries  for  help.""  hefpod 

^^Did  I  not  weep  for  the  one  in  trouble  ?  the 

afflicted 

'  30"  So  Syr.  and  Targ.     Heb.,  his  cord;  i.  e.,  his  support. 

•  30"  Theod.,  Eth.,  and  Lat.,  he  has,  but  Heb.  is  probably  original. 
»  30"  /.  e.,  all  restraint. 

b  301J  Through  an  inaccurate  scribal  repetition  of  "•>  the  Heb.  adds,  they  cast  off  my  feet;  but 
this  makes  no  sense. 

•  30"  So  3  MSS.,  Theod..  Syr.,  Lat.,  Targ.     Heb.,  path. 

<J  30"  This  seems  to  be  the  meaning  of  the  Heb.,  but  the  test  is  doubtful. 

•  30"  Revising  the  Heb.  with  the  aid  of  the  Gk. 
'  30"  So  Gk.     Heb.,  they  drive  away. 

«  30"  So  Gk.     Heb.  adds,  from  upon  me. 

•>  30"  Revising  the  corrupt  Heb.  as  suggested  by  Gk.,  Sah.,  and  Eth.  The  meaning  is  that 
his  festering  sores  have  produced  this  effect. 

'  30"  Supplying  the  subject  implied  in  the  Heb. 

i  30"  So  one  MS.  and  Lat.     Heb.  omit.-i  not. 

k  3021  So  Gk.,  Sah.,  and  Eth.     Heb.,  perseculest. 

1  3o»2  The  author  apparently  draws  his  figures  here  from  the  old  Bab.  account  of  Marduk'a 
contest  with  Tiamat  or  Chaos,  in  which  he  used  the  winds  as  his  weapons 

m  30M  Slightly  revising  the  Heb. 

175 


TfflRD  CYCLE  OF  DISCOURSES 

Did  not  my  heart  deeply  grieve  for  the  needy  ?° 
^^I  looked  for  good,  but  evil  came, 
I  hoped  for  light,  but  darkness  descended. 


Lust 


Dishon- 
esty 


Adultery 


Disregard 
of  ser- 
vants' 
rijiLtd 


§  20.    Job's  Oath  of  Clearance,  Job  31 

Job  31         *A  contract  have  I  made  with  my  eyes; 
How  then  could  I  gaze  on"  a  virgin  ? 
^And  what  is  God's  allotment  from  above. 
The  Almighty's  bequest  from  on  high  ? 
^Is  it  not  calamity  to  the  unrighteous 
And  disaster  to  those  who  do  wrong  ? 
*Does  he  not  see  my  conduct^ 
And  number  all  my  steps  ? 

^If  I  have  ever  indulged  in  falsehood. 

Or  I  have  been  eager  to  practise  deceit, 
®Then  let  God  weigh  me  on  scales  that  are  just. 

And  he  will  acknowledge  that  I  am  innocent. 
^If  ever  my  step  has  swerved  from  the  way. 

Or  my  heart  has  followed  my  own  inclination,** 

Or  if  any  spot  besmirches  my  hands, 
^Then  let  me  sow  and  another  eat. 

And  let  all  my  produce  be  rooted  up. 
^If  I  have  ever  been  lured  by  a  woman, 

Or  lain  in  wait  at  my  neighbor's  door, 
^''Then  let  my  wife  grind  as  a  slave  for  another. 

And  let  other  men  bow  down  upon  her; 
^'For  adultery  is  a  heinous  crime, 

A  crime  indeed  that  calls  for  judgment, 
^*A  fire  that  eats  to  the  depths  of  hell. 

And  it  would  completely  consume  all  my  increase. 

"If  I  had  spumed  the  cause  of  my  servant. 
And  that  of  my  maid,  when  they  argued  against  me; 

^*What  would  I  do  when  God  takes  vengeance  ? 
And  when  he  accuses  me,  what  would  I  answer? 

"Did  not  he  who  made  mc  create  him  also. 
And  the  same  one  fashion  us  each  in  the  womb  ? 


n  30^  Or  following  Duhm  in  reconstructing  the  Heb.  so  as  to  connect  this  vs.  with  " : 
Or  does  he  not  weep  who  is  in  trouble  f 
I»  not  the  soul  of  the  needy  grieved? 

!  20  Just  as  the  rebukes  of  his  friends  have  grown  into  definite  accusations,  so  now  Job  brings 
to  a  climax  his  protestations  of  innocence  by  denying  that  he  is  guilty  of  this  or  that  specific  sin 
which  micht  justly  have  incurred  the  divine  wrath.  In  so  doing  he  presents  a  remarkably  lofty 
standard  of  personal  and  social  righteousness. 

"  31'   Lit.,  consider  attentively. 

P  31<  Lit.,  ways. 

<*  31'  Lit.,  walked  after  my  eye*. 


176 


JOB 

^'From''  the  days  of  my  youth  like  a  father  he  reared  me, 
And  he  was  my  guide  from  the  time  I  was  born. 


^•'If  I  have  denied  the  poor  their  desire, 

Or  disappointed  the  hopes*  of  the  widow, 
"Or  if  I  have  eaten  my  morsel  alone. 

So  that  the  fatherless  has  not  shared  it; 
'^If  I  have  seen  any  naked  and  perishing. 

Or  anyone  needy  with  nothing  to  cover  him, 
^°If  the  loins  of  such  have  not  blessed  my  gifts. 

And  his  body  been  warmed  by  a  fleece  from  my  sheep; 
^'If  against  the  just  I  have  raised  my  hands. 

Because  I  saw  an  ally  in  the  court, 
^^Let  my  shoulder  then  fall  from  its  blade. 

And  my  arm  be  wrenched  from  the  socket. 
'^For  the  fear  of  God  restrains  me. 

And  his  majesty  renders  me  helpless. 


Neglect 
of  the 
poor 


^If  I  have  put  my  faith  in  gold. 

And  have  said  to  fine  gold,  'In  you  I  trust !' 
'T^f  I  have  rejoiced  that  my  wealth  is  great. 

And  because  my  hand  has  gained  much — 


Trust  in 
riches 


^If  e'er  I  have  seen  the  light*  shining. 
Or  the  moon  riding  high"  in  her  glory,' 

"And  in  secret  my  heart  has  been  lured,^ 
And  my  hand  has  kissed  my  mouth,  ^ 

2*This  too  were  a  crime  fit  for  judgment,  ^ 
For  I  should  have  betrayed^  God  on  high. 


Idolatry 


-'If  I  have  rejoiced  at  my  enemy's  ruin. 

Or  exulted  when  evil  befell  him, 
'°If  I  have  permitted  my  mouth  to  sin 

By  demanding  his  life  with  a  curse — 
^^If  the  men  of  my  household  "*  have  not  said, 

'  Who  is  not  satisfied  with  his  food  ? ' 
'^If  ever  a  stranger  has  lodged  in  the  street, 

Or  I  have  not  opened  my  doors  to  the  traveler- 


Venge- 
fulness 


Lack  of 
hospi- 
tality 


'  3V*  Transposing  this  verse  as  required  by  the  sequence  of  thought. 

"  31"  Lit.,  caused  the  eyes  to  fail. 

♦3128  /.  e.,  the  sun. 

"  3P5  Lit.,  walkina. 

'  312«  Lit.,  as  a  glorious  one. 

w  3p7  The  same  verb  used  in  '. 

I  31^'  /.  «.,  I  have  thrown  a  kiss,  a  gesture  of  worship  well  known  in  ancient  idolatry.  Wor- 
ship of  the  heavenly  bodies  is  often  condemned  by  the  prophets. 

y  3l«»  Cp.  ".  The  language  suggests  a  parallel  between  adultery  and  idolatry,  quite  in  the 
spirit  of  the  prophets. 

•  312'  Lit.,  deceived  or  failed. 

•  31"  Lit.,  tent. 


177 


REFLECTIONS  OF  LATER  GENERATIONS 


Hyixxj- 
riay 


Bad 
farming 


Job's 

closing 

challenge 


'^If  like  Adam  I  hid  my  wrong-doing. 

By  concealing  my  guilt  in  my  bosom, 
'^Because  of  my  fear  of  the  multitude. 

And  my  dread  of  public  contempt, 

And  kept  silent  behind  closed  doors — 

**If''  my  land  cries  out  against  me. 

And  its  furrows  weep  together; 
'^If  I  have  eaten  its  fruits  without  paying. 

And  caused  its  owners  to  lose  their  lives, 
*°'Lei  thistles  grow  instead  of  wheat, 

And  stinking  weeds  instead  of  barley. 

'H3h,  for  someone  to  hear  me ! 

Behold  my  defense  all  signed  !" 

Let  now  the  Almighty  answer. 

My  Adversary  write*^  the  indictment ! 
*^0n  my  shoulder  I  would  bear  it,^ 

As  a  crown  I  would  bind  it  round  me; 
^"I  would  tell  him  my  every  act; 

Like  a  prince  I  would  enter  his  presence ! 

REFLECTIONS  OF  LATER  GENERATIONS  REGARDING  THE 

MEANING  OF  SUFFERING 

§  21.     Elihu's  Reasons  for  Speaking,  Job  32 

Job  32     ^So   these   three   men  ceased   answering   Job,   because   he   was 
righteous  in  his  own  eyes.     ^Then  the  wrath  of  Elihu,  the  son  of  Barachel  the 

b  3138  Transposint!  vss.  35-37  to  the  end,  where  they  clearly  belong. 

<>31"  Lit.,  Behold  my  mark! 

<J  313S  So  Syr.  and  Lat.  Heb.,  wrote.  Possibly  a  line  has  dropped  out  before  this,  as  the  two 
preceding  lines  of  the  translation  form  only  one  in  Heb. 

•  31^3  I.  e.,  proudly  display  it. 

Reflections  of  Later  Generations  Regarding  Suffering — The  cumulative  reasons  for  regard- 
ing the  Elihu  speeches  as  later  additions  to  the  original  drama  of  Job  have  been  suppcested  in  the 
Introd.,  p.  33.  The  reader  misses  at  every  point  the  majestic  style  of  the  master  poet.  Tiresome 
repetition  takes  the  place  of  the  rapid  onward  flow  of  the  great  poem.  These  repetitions  are  so 
many  and  marked  that  some  recent  writers  (e.  g.,  Barton  in  his  Commentary  on  Job,  19-29)  have 
maintained  that  two  originally  independent  criticisms  of  the  lyric  drama  of  Job  have  been  com- 
bined. Throne  is  addressed  to  Job  and  is  found  in  32i.  e-'D.  is-22,  331-3'.  352-H,  362-5.  loa.  6. 1:,  h.  is.  .b. 
7«.  18-26,  27»,  !8b.  33^  371.  5b.  8a.  7-10,  14-21;  the  othcr,  addrcsscd  to  Job's  friends,  is  found  in  322».  '••  "• 
11-u,  342-21.  2B,  27^  3.-,i5,  H^  3431-37.  While  the  hypotliesis  is  not  impossible,  it  implies  such  a  complex 
disarrangement  of  the  text  that  it  is  highly  improbable.  The  duplicates  are  more  easily  explained 
as  the  repetitions  of  a  verbose  writer,  exceedinRly  eager  to  drive  home  his  doctrines,  who  addresses 
in  turn  Job  and  his  friends,  condemning  the  latter  because  of  their  failure  to  do  justice  to  the 
orthodox  arguments,  even  more  than  Job  himself.  The  genuineness  of  these  EUhu  speeches  has 
been  defended  by  Budde,  Cornill,  Briggs,  and  Genung,  and  while  their  claims  have  not  gained 
general  acceptance,  they  have  served  to  call  attention  to  tlie  fact  that  the  thought  presented  in 
these  chaps.  po«sesscs  a  larger  intrinsic  value  than  its  litcr.ary  form  would  suggest.  In  general 
Ehhu  expands  ICliphaz's  argument  that  suffcrinK  has  a  character-developing  value.  These  speeches 
represent  the  later  orthodox  criticism  and  thinking  regarding  the  conclusions  presented  in  the  lyric 
drama.  The  literary  style  and  frerjuont  Aramaisms  suggest  that  they  were  written  during  the 
early  part  of  the  Gk.  period  and  came  from  the  same  period,  if  not  the  same  author,  as  the  noble 
description  of  wisdom  in  chap.  28. 

§  21  The  awkward  repetitions  in  the  prose  introduction  (>-»),  which  anticipate  the  direct 
statements  of  Eliliu  in  «  ",  suggest  that  possibly  it  was  written  by  a  still  later  editor  or  reviser. 
Although  EUhu,  as  presented  in  this  chapter,  is  not  distinguished  for  his  modesty,  he  is  intensely 
in  earnest.  Through  his  lips  the  later  poet  boldly  critieises  what  seem  to  him  to  be  the  dangerous 
weaknesses  in  the  lyric  drama.  It  is  clear  that  he  wrote  before  the  drama  had  been  canoniied. 
At  the  same  time  he  draws  most  of  his  ideas  from  the  greater  poet  whom  he  censures. 

178 


ELIHU 


Buzite  of  the  family  of  Ram,  was  aroused  against  Job,  because  he  had  main- 
tained that  he  was  more  just  than  God.  'Also  his  wrath  was  aroused  against 
his  three  friends,  because  they  had  found  no  answer  and  yet  had  condemned  * 
Job.  ^Now  Elilui  had  waited  to  speak  to  Job,**  because  they  were  older 
than  he.  ^But  when  Elihu  saw  that  there  was  no  answer  in  the  mouth  of 
these  men,  his  wrath  was  aroused.  ''So  Elihu,  the  son  of  Barachel  the  Buzite, 
spoke  up  and  said, 

^I  am  but  young  in  years. 
While  you  are  very  old. 
And  so  I  held  back,  and  feared 
To  tell  you  my  opinion. 
^I  felt  that  days  should  speak. 
That  the  mature"  should  teach  wisdom. 


Elibu's 
hesitation 


*But  there  is  a  spirit  in  men,'* 

The  Almighty's  breath  gives  them  insight. 
'The  aged^  are  not  always  wise. 

Nor  do  elders  best  discern  truth. 
^"Therefore  I  urge  you  to  hear  me. 

While  I,  too,  state  my  opinion. 


His 
deter- 
mination 
to  speak 


^^I  waited  f  while  you  spoke,^ 

And  listened  to  your  reasoning; 

While  you  carefully  chose  your  words, 
^^I  gave  to  you  close  heed. 

But  none  brought  conviction  to  Job, 

Not  one  of  you  refuted  his  claims. 
^'Say  not,  'We  have  found  wisdom; 

God  must  vanquish  him,  not  man;* 
^"•For  his  words  are  not  directed  against  me; 

Nor  will  I  give  him  answers  like  yours.  ** 


Because 

Job's 

friends 

have 

failed 


^^Amazed,  they  answer  no  more. 

They  have  not  a  word  to  say. 
**Must  I  wait  because  they  are  silent 

And  stand  thus,  with  no  further  answer  ? 
^''I  too  will  answer  my  part; 

I  too  will  state  my  opinion. 


Elihu's 
convic- 
tions 
compel 
him  to 


»  32'  Syr.  and  certain  Gk.  MSS.  read,  justified;  i.  e.,  by  their  failure  to  find  fitting  answers 
had  virtually  conceded  the  justice  of  Job's  position. 

*>  32*  Or  until  they  had  spoken  to  Job. 

'  32'  Lit.,  multitude  of  years ;  i.  e.,  these  who  have  had  the  experience  of  many  years. 

"*  32'  Sym.,  The  spirit  of  God  is  in  man 

•  32'  So  the  VSS.     Heb.,  great. 

'  32"  V.SS.  "-"  are  omitted  by  the  Gk.  and  may  be  secondary.  They  really  duplicate  "-i'. 
Nichols  (AJSL,  XXVII,  126  ff.)  and  Barton  regard  them  aa  the  introduction  to  the  furtner  address 
to  the  friends  in  34'. 

K  32"  Possibly  this  line  originally  followed  '^a. 

•>  32"  /.  «.,  it  is  not  yet  necessary  to  turn  the  case  over  to  God,  for  Job  still  has  Elihu  to  deal 
with. 


179 


REFLECTIONS  OF  LATER  GENERATIONS 

^*For  full  of  words  am  I; 

The  spirit  within  compels  me. 
^^My  breast  is  like  wine  without  vent. 

Like  new  wine-skins  ready  to  burst. 
^"I  must  speak  and  so  find  relief, 

I  must  open  my  lips  and  answer. 
2^1  would  show  partiality  to  none. 

Nor  give  flattering  titles  to  any  man. 
--For  of  flattery  I  know  nothing. 

Else  soon  would  my  Maker  remove  me. 


Calls 
upon 
Job  to 
answer 
him  if 
he  can 


§  22.    The  Value  of  Pain,  Job  33 

Job  33        ^So  now.  Job,  hear  my  speech. 

And  listen  to  all  that  I  say. 
^See,  I  have  opened  my  mouth. 

My  tongue  has  begun  to  speak. 
'My  words  shall  reveal  the  uprightness  of  my  heart,' 

And  what  my  lips  know  they  shall  speak  sincerely. 
^Then'  answer  me,  if  you  can. 

Stand  forth,  and  debate''  with  me. 
*In  the  sight  of  God  I  am  like  you, 

I,  too,  was  formed  out  of  clay.' 
*The  spirit  of  God  has  made  me. 

The  Almighty's  breath  gives  me  life. 
'No  dread  of  me  need  appal  you,™ 

And  my  hand"  shall  not  rest  on  you  heavily. 


Job's 

claim 
that  God 
is  his 
enemy 
unfound- 
ed 


^Surely  you  have  spoken  in  my  hearing. 

And  I  have  heard  the  sound  of  your  words: 
^'I  am  clean,  without  transgression; 

I  am  innocent,  neither  is  there  iniquity  in  me.° 
^"See,  he  finds  occasions  against  me; 

He  counts  me  as  his  enemy,  p 
^'He  puts  my  feet  in  the  stocks; 

He  keeps  watch  over  all  my  paths. 'i 


§  22  After  rebukinR  Job  and  his  bold  appeal  directly  to  the  AlmiKhty,  the  poet  develops  aa 
his  chief  positive  contribution  Eliphaz's  teaching  that  no  mortal  can  be  righteous  before  God  (4"), 
and  happy  is  the  man  wlioni  God  corrects  (5").  Like  Ehphaz,  he  also  prepares  a  song  of  thanks- 
giving to  be  sunR  when  onre  Job  truly  repents. 

'  333  Or  with  Dulmi  filightly  revising  the  Heb.  text  so  as  to  read,  My  mind  inspires  words. 

i  335  Vss.  *•  •  have  through  a  scribal  error  been  transposed. 

k  335  Lit.,  set  in  order  (sc.  your  words  or  arguments).  For  the  full  idiom,  cf.  32",  where  the 
same  verb  is  translated  directed.  ,      .  u- 

'  33«  /.  e.,  I  am  not  God,  against  whom  Job  had  complained  in  31»  that  he  must  plead  his 
cause. 

"  33'  In  9>*  and  IS^'  Job  had  complained  that  God's  terror  overpowered  him. 

■"33'  So  Gk.,  Sah.,  and  Eth.     Ueb.,  urgenc-i. 

"33'  Cf.  0",  10',  13'«,  16",  23'.  '»",  31.     Ehhu,  however,  heightens  Jobs  assertion. 

P3311'  Cf.  13".     The  Heb.  text  is  slightly  corrupt. 

Q  33"  Cf.  13". 

180 


ELIHU 

^How  can  you  say,  'I  cry  and  he  does  noi.  answer;  God'8 

God  hides  himself  from  men '  ?  ■•  l^^T^f 

isWhy  do  you  strive  against  God,  speaking 

Because  he  gives  you  no  answer?* 
^*For  God  has  one  way  of  speaking. 

Yes,  two,  but  he  does  not  repeat  it: 
^^In  a  dream,  in  a  vision  of  night.  By 

When  deep  sleep  falls  upon  men,*  visions 

As  they  slumber  upon  their  beds, 
^^hen  he  opens  the  ears  of  men. 

And  instructs  them  by  terrible  warnings," 
^^To  turn  men  aside  from  wrong-doing,^ 

And  to  save  their  bodies  from  ruin.'' 
*^To  keep  them  back  from  the  grave. 

And  their  lives  from  descending  to  hell.* 
*^0n  a  bed  of  pain  he  is  chastened.  By  pain 

And  all  his  bones  grow  stiff,  ^  dckneas 

^^He"  utterly  loathes  all  bread, 

And  abhors  the  daintiest  food. 
^^His  flesh  is  wasted  and  lean,* 

And  all  his  bones  stick  out.** 
^His  soul  draws  near  to  the  grave. 

And  his  life  to  the  angels  of  death." 

^If  there  be  with  him  an  ange..  Fortunate 

An  interpreter,**  one  of  a  thousand,  he'has 

To  make  known  to  man  what  is  right,^  a  wise 

^^Then  God  will  be  gracious  and  say:  preter 

'Deliver  him  from  the  grave; 
I  have  found  for  his  life^  a  ransom/ 

^^His  flesh  shall  be  fresh  as  a  child's. 
And  the  days  of  his  youth  shall  return. 

'^He  prays  to  God  and  finds  favor 

'  33"  Revising  with  Duhm  by  the  aid  of  the  Gk.  The  references  are  to  Job's  words  in  9", 
19',  302",  and  13=',  23s-^  26". 

'  33"  Lit.,  he  answers  none  of  his  words,  but  a  change  in  the  pronominal  suffix  from  his  to  your 
gives  the  original  meaning  intended. 

*  331'  Evidently  EUhu  has  in  mind  the  impressive  opening  speech  of  Eliphaz,  4"-". 

"  33"  So  Gk.,  Old  Lat.,  Sah.,  and  Eth.  Heb.,  and  seals  their  instruction,  which  is  apparently 
due  to  a  corruption  of  the  text  and  lacks  the  usual  number  of  measured  beats  to  complete  the  metre. 

'  331'  Following  the  VSS.  in  reconstructing  the  first  part  of  the  Une. 

*  33"  Again  following  the  VSS.     Heb.,  hide  pride  from  man,  but  this  is  exceedingly  awkward. 

*  33"  Revising  the  Heb.,  which  reads,  passing  away  by  a  missile. 

V  33"  That  the  Heb.  is  corrupt  is  indicated  by  the  wide  variety  of  versional  readings.  The 
rendering  given  above  is  based  on  the  Gk.  and  a  revised  Heb.  text. 

»  332"  Lit.,  his  life. 

o  3321  Making  a  slight  change  in  the  Heb.  as  required  by  the  context. 

b  3321  xhe  reading  of  this  line  is  not  certain. 

«  332^  Lit.,  the  destroyers.     The  VSS.  give  various  readings. 

^  33"  Not  necessarily  an  angel.  Probably  Elihu  refers  to  himself  as  the  wise  interpreter  and 
mediator  between  God  and  Job. 

'  3325  Or  his  riohtemtsness ;  i.  e.,  God's. 
^  •  332<  Adding  for  his  life,  which  has  apparently  fallen  out.     The  ransom  that  savee  the  man 
is  bis  recognition  that  his  affliction  is  sent  for  his  chastisement. 

181 


REFLECTIONS  OF  LATER  GENERATIONS 


His 

Bong  of 
thanks- 
giving 


These 
are 
God's 
ways 


And  looks  on  his  face  with  joy, 

For  he  restores  to  the  man  his  integrity, 
'^And  he  sings  before  men  this  song: 

'I  have  sinned  and  jierverted  the  right, 

But  God  has  not  requited  my  sin.* 
**He  has  redeemed  my  soul  from  the  pit. 

That  alive  I  should  behold  the  light.''' 
^^See,  all  these  things  God  does 

Twice,  yes  thrice,  with  a  man, 
^''To  bring  back  his  soul  from  the  pit. 

To  flood  him  with  the  light  of  life. 
^'Mark  well,  O  Job,  and  hear  me : 

Be  still,  and  I  will  sp>eak.' 
'^If  aught  you  can  say,  answer  me; 

Speak,  for  I  wish  to  clear  you. 
'^But  if  not,  then  you  listen  to  me: 

Be  silent,  while  I  teach  vou  wisdom. 


It  is 

folly  for 
Job  to 
assert 
that 
he  is 
innocent 


§  23.    The  Justice  of  the  Omnipotent  God,  Job  34 

Job  34         ^Moreover  Elihu  said,' 

'^Hear  my  words,  you  wise  men. 

And  give  ear  to  me,  you  who  have  knowledge. 
^For  the  ear  is  the  tester  of  words. 

As  the  palate  is  the  taster  of  food. 
*Let  us  choose  for  us  what  is  right. 

Determine  by  ourselves  what  is  good. 
'For  Job  has  said,  'I  am  right, 

And  God  has  deprived  me  of  justice;^ 
"Though  right,  I  am  counted  a  liar; 

Though  sinless,  my  wound'  is  incurable.' 
^What  man  is  there  like  Job, 

Who  drinks  up  scoffing  like  water,™ 
^Who  goes  in  company  with  evil-doers. 

And  walks  with  wicked  men  ?" 
^For  he  says,  'A  man  has  no  profit 

From  winning  the  favor  of  God.'" 


«  33"  7.  e.,  through  God's  forgiveness  I  was  not  puniehed  as  I  deserve. 

b  33^'  /.  e.,  I  shall  continue  to  live  in  the  light.  These  last  two  vss.  contain  the  germ  of  a 
p«alm.     Duhm  has  even  sviggested  that  the  author  of  the  Elihu  speeches  also  wrote  temple  songs. 

'  33"  /.  e.,  if  you  make  no  reply,  I  will  continue  speaking. 

I  23  Elihu  in  this  chap,  turns  to  Job's  friends  and  apparently  addresses  the  larger  class  of 
wise  men  whom  they  represent.  Like  the  friends,  he  figures  as  the  champion  of  God  and  seeks  by 
arguments  that  are  not  .ilways  logical  to  defend  his  justice.  Like  Job  in  his  quieter  moods,  Elihu 
feels  convinced  that  justice  and  love  alone  explain  liuman  life  and  all  the  blessings  that  man  enjoya 
from  the  hand  of  his  Creator.  For  Job,  however,  Elihu  has  only  stern  denunciation  for  his  pre- 
suming to  dictate  to  t)ie  Almighty. 

'  34^  Tliese  introductions  may  be  later  additions. 

k  345  Cf.  1',  272. 

'  34«   Heb.,  arrow ;  i.  e.,  wound  made  by  an  arrow. 

™  34'  /.  e.,  greedily. 

"  34'  Of  course  this  charge  is  not  based  on  facts,  biit  is  gratuitous. 

»  34»  Cf.  21«. 


182 


ELIHU 


^"So  hear  me,  you  men  of  insight ! 

Far  be  it  from  God  to  do  wrong. 

And  from  the  Almighty  to  err, 
"For  the  work  of  a  man  he  requites 

And  rewards  a  man's  every  act. 
^^Surely  God  will  not  act  wickedly; 

The  Almighty  will  not  pervert  justice. 
"Who  placed  the  earth  in  his  charge  ? 

Who  keeps  guards  over  the  universe? 
^^If  he  should  recall  his  spirit'' 

And  gather  his  breath  to  himself, 
^"^All  flesh  would  perish  together. 

And  man  would  return  to  dust. 


The  om- 
nipotent 
euroly 
ia  juat 


"If  you  have  insight,  hear  this; 

Hearken  to  the  sound  of  my  words: 
^^Could  one  hating  justice  govern  ? 

Will  you  condemn  the  Just  and  Mighty  One, 
*^Who  says''  to  a  king,  'You  villain!' 

To  nobles,  '  You  wicked  rascals ! ' 
^'Who  shows  no  favor  to  princes 

And  regards  not  rich  more  than  poor. 

For  they  are  all  the  work  of  his  hands  ? 
^''In  a  moment  they  die — at  midnight; 

The  rich^  are  shaken  and  pass  away, 

And  the  mighty  are  removed  mysteriously.* 


Injustice 

inconBJs- 
tent  with 
sovereign 
power 


^Tor  his  eyes  are  over  man's  acts; 

Each  one  of  his  deeds  he  sees. 
^^There  is  no  darkness  nor  gloom 

Where  the  workers  of  iniquity  may  hide. 
^^For  he  appoints  no  set  time  for  a  man" 

To  go  before  God  in  judgment. 
^^He  breaks  in  pieces  mighty  men  without  investigating 

And  sets  others  in  their  place. 
**They  are  crushed^  as  a  result  of  their  wickedness; 

He  strikes  them  in  the  sight  of  others,'' 


In  his 
omnis- 
cience he 
quickly 
crushes 
the 
wicked 


p  34"  Revising  the  Heb.,  as  required  by  the  sense. 

<i  34»  The  variant  readings  sliow  that  this  obscure  vs.  is  corrupt.    In  the  light  of  ^5  it  is  possible 
with  the  aid  of  the  VSS.,  wliich  omit  Heb.,  his  heart,  to  restore  as  above. 

'  34"*  Restoring  with  the  aid  of  the  VSfcj.     The  idea  is  that  God  ia  so  much  more  righteous 
than  any  human  ruler  that  he  can  properly  call  them  \'ile. 

■  3420  Restoring  the  text,  which  reads  people,  so  as  to  conform  to  i'.     A  scribe  has  left  out  the 
first  part  of  the  word,  thinking  that  it  was  a  repetition  of  the  last  two  letters  of  the  preceding  word. 

'  342»  Lit.,  without  a  hand. 

a  3423  With  Wright  restoring  the  Heb.  as  the  context  demands,  cf.  ". 

T  34J«  Vs.  25  is  clearly  a  gloss,  for  it  repeats  the  ideas  in  s^-^i.     It  reads: 
Therefore  he  notes  their  works 
And  overturns  by  night,  and  they  are  crushed. 
The  final  verb  is  best  taken  with  ^,  the  metre  and  logic  of  which  reqxiire  it,  as  above. 

"  342*  Lit.,  in  the  place  0/  beholders. 


183 


REFLECTIONS  OF  LATER  GENERATIONS 

^^Because  they  turned  aside  from  following  him 

And  did  not  regard  any  of  his  ways, 
^*So  that^  they  caused  the  cry  of  the  poor  to  come  to  him. 

And  he  heard  the  cry  of  the  afflicted. 
^HVhen  he  is  quiet, ^  who  then  can  condemn? 

And  when  he  hides  his  face,  who  can  behold  him  ? 

Whether  a  nation  or  a  man,  it  is  the  same, 
'"That  the  godless  man  may  not  reign. 

That  he  may  not  ensnare  the  people. 


Folly  for 

finite 

man  to 

criticise 

divine 

justice 


'^Whenever  any  man  says, 

*I  have  borne  chastisement,  I  will  not  offend  again; 
'^What  I  cannot  see  do  thou  teach  me; 

If  I  have  done  wrong,  I  will  do  it  no  more;' 
^Shall  he  recompense  him  as  you  wish?*     But  you  refuse  it?' 

For  you  must  choose,  and  not  I : 

Therefore  speak  what  you  know. 
"Men  of  understanding  will  say  to  me. 

Every  wise  man  who  hears  me, 
^^' Job  sp>eaks  without  any  knowledge. 

And  his  words  are  devoid  of  wisdom.* 
'®But  now.  Job,  learn  your  lesson; 

Do  not  stillreply  like  the  witless.'' 
^Tor"  he  adds  rebellion  to  his  sin; 

He  claps  his  hands  among  us 

And  multiplies  his  words  against  God. 


Human 

righteoua- 

neas 

profits 

only  the 

one  who 

does 

right;  it 

does  not 

a&ect 

God 


§  24.    The  Impassivity  of  God,  Job  35 

Job  35     ^Moreover  Elihu  said, 

^Do  you  think  that  if*  is  right 
(You  say,  'I  am  more  righteous  than  God')® 

I  34!3  M  These  lines  are  omitted  in  the  earlier  Gk.  VSS.  and  the  Sah.  and  may  be  secondary. 
The  evidence,  however,  is  not  conclusive. 

y  342»  So  Syr.  and  Aram,  and  one  Heb.  MS. 

•  34"  The  text  and  the  meaning  of  this  lon^  sentence  are  somewhat  obscure.  The  translators 
of  the  VSS.  evidently  had  difficulty  with  it.  The  application  clearly  is  to  Job,  and  the  question  is 
whether  or  not  a  man  should  be  allowed  to  dictate  to  God  the  manner  of  his  trial  and  punishment. 

»  34"  The  obscurity  of  this  line  is  probably  due  to  the  loss  of  a  word  or  two. 

b  34"  FollowinK  the  Gk.,  Old  Lat.,  Sah.,  and  Eth.     If  this  reading  is  original,  it  means  that 
Elihu  has  done  his  duty  of  Job.     Job  must,  therefore,  bear  the  consequences  of  his  sins.     Heb.: 
Would  that  Job  were  tried  to  the  end, 
Because  of  his  answering  like  wicked  men. 
If  this  is  original,  it  may  be  taken  as  a  continuation  of  what  the  wise  men  say. 

0  34"  Following  Hob.  Gk.  is  again  quite  different.  If  "  be  read  as  above,  Elihu  now  turns 
from  Job  to  the  friend.s;  if  Heb.  is  original  in  both  vss.,  the  alleged  words  of  the  wise  men  probably 
include  both  "  and  ". 

§  24  This  section  well  illustrates  the  impossible  extremes  to  which  a  dogmatist  will  resort  in 
order  to  estabUsh  his  thesis.  Probably  without  knowing  it,  the  author  here  makes  EUhu  deny  all 
that  Hosea  and  Israel's  greatest  prophets  nad  said  regarding  God's  deep  concern  regarding  the 
character  and  acts  of  each  of  his  children.  Here  we  are  introduced  to  the  distant,  cold,  impassive 
Deity  of  theological  speculation. 

■*  35'  Heb.  this,  but  pointing  forward  to  vs.  ».  The.^e  vss.  are  rather  freely  rendered,  so  as  to 
bring  out  what  seems  to  be  the  connection  between  them. 

•  SS*  So  Gk.,  Syr.,  Targ.,  Lat.,  and  slightly  revised  (or  freely  rendered)  Heb. 

184 


ELIHU 

•To  ask^  what  advantage  you  will  have? 

('What  shall  I  gain  by  not  sinning?') 
*I  myself  will  answer  you 

And  your*  companions  with  you. 
*Look  at  the  heavens  and  see; 

Observe  the  skies,  high  above  you. 
*If  you  have  sinned,  how  docs  that  aflFect  him  ? 

If  many  your  transgressions,  what  do  you  to  him  ?^ 
^If  you  are  righteous,  what  do  you  give  him  ? 

Or  what  does  he  receive  from  your  hand  ? 
*Your  wickedness  may  hurt  a  man  like  yourself. 

And  your  righteousness  help  a  mere  mortal. ' 

®Men  cry  out  against  many  oppressors,'  He  heeds 

Cry  for  help  against  the  arm  of  the  mighty,  "o*  ^^ 

^°But  they''  do  not  say,  'Where  is  God  our''  Maker,  cry 

Giver  of  songs  in  the  night, 
"Who  teaches  us  more  than  the  beasts  of  the  earth 

And  makes  us  wiser  than  the  birds  of  the  heavens?* 
'^^There  they  cry,  but  he  does  not  answer. 

Because  of  the  pride  of  evil  men. 
^^Surely  God  will  not  hear  an  empty  cry. 

Neither  will  the  Almighty  regard  it. 
**How  much  less  when  you  say  you  do  not  see  him; 

The  cause  is  before  him,  and  you  wait  for  him ! 
*^But  now,  because  he  has  not  visited  in  his  anger. 

And  does  not  greatly  regard  arrogance, 
^^Therefore  Job  opens  his  mouth  in  vanity; 

He  multiplies  words  without  knowledge. 

§  25.    The  Justice  of  God's  Rule  Revealed  Both  in  Human  History  and  in 
the  Natural  World,  Job  36-37 

Job  36     ^Elihu  said  further,  Justifica- 

'Wait  for  me  a  little,  and  I  will  show  you;  ]i°°,  °l. 

TiTi  1  ^niiii.i  Ood:  his 

lor  1  have  yet  words  to  say  on  God  s  behalf.'  righteous 

^I  will  bring  my  knowledge  from  afar"  '^^  ^'^  '^ 

'  35'  Lit.,  That  you  say. 

'  35*  Gk.,  Sah.,  and  Eth.  add  three.  As  a  matter  of  fact  Elihu  goes  on  to  reiterate  the  claims 
of  Job's  friends,  but  this  fact  does  not  prevent  him  from  condemning  them  in  general. 

*■  356  Cf.  222-3. 

'  35'  Lit.,  a  son  of  man. 

'  35'  So  Theod.,  Sym.,  Syr.,  Lat.,  and  Targ.     Heb.,  oppressions. 

^  35'"  So  Syr.  and  Aram.     Heb.  ^e,  my. 

§  25  This  section  contains  a  rhumi  of  Elihu's  teachings.  The  disciplinary  meaning  of  suffer- 
ing presented  in  33  is  expanded,  and  in  37  the  author  anticipates  the  still  nobler  dcpcription  of 
Jenovah's  majesty  and  wisdom  found  in  38-40.  The  figure  of  God  as  the  divine  Teacher,  36«,  is 
well  developed,  and  the  description  of  his  might  in  37  attains  to  lofty  heights.  A  large  number  of 
vss.  in  36-37  are  omitted  in  the  Gk.  Nichols  and  Barton  hold  that  3fi=»-  "b.  2»».  2«-52,  ZT^-^''-  "•  "'b,  ij 
were  originally  an  independent  poem  describing  a  storm,  but  the  evidence  is  not  coDclusive. 

'  36'  Lit.,  yet  words  for  God. 

«"  36*  J.  e.,  will  draw  my  illustrations  from  all  the  universe. 

185 


REFLECTIONS  OF  LATER  GENERATIONS 

And  ascribe  righteousness  to  mj'  Maker. 

*For  truly  my  words  are  not  false; 

One  perfect  in  knowledge  is  with  you. 

^See,  God  is  mighty  in  strength, 

He  despises  not  the  pure  in  heart." 

®He  preserves  not  the  life  of  the  wicked. 

But  gives  justice  to  the  afflicted. 

^He  withdraws  not  his  eyes  from  the  righteous. 

But  he  is  with  kings  on  the  throne: 

He  scats  them  forever,  and  they  are  exalted. 

*And  if  they  are  bound  in  fetters 

And  taken  in  the  cords  of  affliction, 

^Then  he  shows  them  their  work 

And  their  transgressions,  how  they  have  behaved  proudly. 
^"He  opens  their  ears  to  instruction 

And  commands  that  they  turn  from  iniquity. 
"If  they  give  heed  and  serve  him, 

Thoj'  complete  their  days  in  prosperity 

And  their  years  in  pleasantness. 
^^If  they  do  not  hearken,  they  perish," 

And  they  expire  without  knowledge. 
"For  the  godless  in  heart  lay  up  anger; 

They  cry  not  for  help  when  he  binds  them. 
"They  dieP  when  they  are  still  young. 

And  their  life  ends  among  the  depraved.** 
^"The  sufferer  God  saves  tlu-ough  his  suffering. 

And  opens  his  ear  by  adversity. 
^^He  would  have  led"^  you  out  of  distress. 

To  a  broad  place,  where  there  is  no  constraint, 

And  where  your  tal)le  would  be  full  of  fatness. 
"But  instead  the  full  fate  of  the  wicked  is  yours. 

Judgment  and  justice  hold  you  captive. 


He  sends 

afflictions 

to  teach 

and 

discipline 

men 


^^Beware*  of  wrath  lest  you  be  led  away  by  your  sufficiency,* 

Neither  let  the  greatness  of  the  ransom  turn  you  aside. 
^®Will  your  cry  deliver  you  from  distress, " 


"  30'  Following  the  reconstruction  sugRCsted  by  Nichols;  the  Heb.  is  obviously  corrupt.  Duhm 
combines  the  two  lines  and  revises  to  read,  Behold,  God  despises  the  stubborn  in  heart. 

o  36'2  Heb.  adds  by  a  missile,  but  this  makes  the  line  too  long  and  is  probably  due  to  a  scribal 
error.     Syr.,  in  Abaddon.     Possibly  the  original  read,  in  Shcol.     Cf.  33'^. 

p  30"  I.it.,  their  physical  life  dies. 

1.36"  Heb.,  holy;  i.e.,  tho.se  consocr.ated  to  licentiousness  as  were  many  devotees  of  the 
ancient  Haul  cults.  Dt.  23"-''  and  many  other  O.T.  passages  refer  to  these  temple  prostitutes  (of 
both  sexes). 

'  30"  So  V'SS.  Heb.,  allured.  This  vs.  is  not  found  in  the  early  Gk.  and  Sab.  VSS.,  and  may 
be  the  work  of  a  later  scribe.     The  Heb.  is  obscure  at  best. 

•  36"  So  VSS.     Heb.  adds,  becmise. 

'  36"  Slightly  revisinK  the  Heb.  The  mcaninR  is,  in  the  time  of  severe  afBiction  do  not  let 
your  anger  and  rcspntmont  destroy  its  disciplining  effects. 

o  36"  Following  the  guidance  of  the  VSS.  in  revising  the  Heb. 

186 


ELIHU 

Or  all  the  resources  of  your  might  ?" 
^'Take  heed,  regard  not  iniquity; 

For  this''  you  have  clioscn  rather  than  affliction. 
^^See,  God  acts  loftily  in  his  power. 

Who  is  a  teacher  like  him  ? 
2^Who  has  assigned  him  his  way  ? 

Who  can  say,  'Thou  hast  wrought  unrighteousness'? 

'^Remember  to  magnify  his  work.  His 

Concerning  which  men  have  sung.  shown 

^f^All  men  have  looked  upon  it;  '^^^^ 

Man  sees  it  from  afar.  and  other 

^See,  God  is  greater  than  we  know;^  ena  of 


The  number  of  his  years  is  unsearchable. 
2^For  he  draws  up^  the  drops  of  water," 

Which  distil  in  rain  from  his  vapor,* 
'^^Which  the  skies  pour  down 

And  drop  upon  multitudes  of  men. 
^'And  who**  can  understand  the  spreadmg  of  the  clouds. 

The  thunderings  of  his  pavilion  ? 
'"See,  he  spreads  his  light  around  him 

And  covers  the  tops"  of  the  mountains."* 
^'For  by  these  he  fills''  the  peoples. 

Giving  food  in  abundance. 
'^He  covers  his  hands  with  the  lightning, 

And  commands  it  to  strike  the  mark. 
^Its  noise  tells  concerning  him, 

The  cattle  also  concerning  the  coming  storm.* 
37  'Yes,  at  this  my  heart  trembles 

And  is  moved  out  of  its  place. 

^Hark  to  the  roar  of  his  voice, 

And  the  sound  that  goes  forth  from  his  mouth. 

^He  sends  it  throughout  the  heavens. 

To  the  ends  of  the  earth  his  lightning. 

*In  the  wake  of  it  roars  his«  voice, 

With  a  voice  majestic  he  thunders. 

And  he  does  not  restrain  his  lightnings, 

▼  361'  Vs.  '"  is  omitted  in  the  early  Gk.  and  Sah.  texts;  it  is  hopelessly  corrupt  and  probably 
secondary. 

»  36"  Slightly  revising  the  Heb. 

•  36**  Lit.,  great  and  we  do  not  know. 
f  36"  Or  restrains. 

•  36"  Or  emending,  drops  from  the  sea. 

•  36^'  Lat.,  whi^h  he  pours  out  as  rain. 
*>  36"  So  Syr.  and  Ar. 

•  36*0  Emending  the  text  slightly. 

^  36'°  Again  making  an  emendation  which  the  text  demands. 
'  36"  Cnanging  the  Heb.  shghtly.     Tne  trad,  text  reads  judges. 

t  36M  The  Heb.  is  clearly  corrupt.     The  rendering  is  biised  on  a  slight  emendation  of  each 
word. 

«  37«  So  two  Heb.  MSS. 

187 


nature 


REFLECTIONS  OF  LATER  GENERATIONS 

Whenever  his  voice  is  heard. 

^Great  things''  he  does  which  we  cannot  comprehend, 
*For  he  commands  the  snow, 

'Fall  upon  the  earth,' 

Also  the  rain  and  mighty  storms. ' 
^On  every  man'  he  sets  a  seal. 

That  all  men  may  know  his  work.'' 
^Then  the  beasts  go  into  coverts. 

And  remain  in  their  dens. 
®Out  of  the  chamber  comes  the  storm, 

And  cold  out  of  the  stormy  north.' 
^"By  the  breath  of  God  ice  is  given; 

And  the  breadth  of  the  waters  is  congealed. 
^^He  also  loads  the  thick  cloud  with  moisture;™ 

He  spreads  abroad  the  cloud  of  his  light. 
^^And  it  is  turned  round  about  by  his  guidance. 

That  it°  may  do  whatever  he  commands  it° 

Upon  the  face  of  the  habitable  world, 
"Whether  it  is  for  judgment"  on  his  land 

Or  for  mercy  that  he  makes  it  come. 

Direct  ^*Listen  to  this,  O  Job ; 

tKjn^to'  Stand  still  and  consider  God's  wonders. 

Job's  ^^Do  you  know  how  God  orders  his  works" 

And  makes  the  light  of  his  cloud  shine? 
^®Do  you  know  the  balancings  of  the  clouds. 

The  wonders  of  the  Perfect  in  Knowledge; — 
"You  whose  garments  are  warm 

When  the  earth  is  still  because  of  the  south  wind  ? 
^^Can  you  with  him  spread  out  the  sky. 

Which  is  strong  as  a  molten  mirror  ? 
^*Teach  us  what  we  shall  say  to  him; 

We  cannot  think  clearly^  because  of  darkness. 
2°Shall  it  be  told  him  that  I  would  speak  ? 

If  a  man  should  speak  he  would  be  swallowed  up. 
^'As  it  is  men  cannot  look  at  the  light. 

Bright  shining""  in  the  skies 

^  37'  Heb.  inserts  at  the  beginning  of  the  vs.,  echoing  the  idea  of  ',  God  thunders  marrelously 
with  his  voice. 

'  37»  A  scribe  has  repetitiously  expanded  the  Heb.     The  above  rendering  is  that  of  the  Syr. 
Others  would  revise  to  read,  To  the  showers  of  rain,  'Be  mighty.' 

>  37'  Again  .slightly  rovL^ing  the  doulitful  Heb. 

k  37'  Following  a  slightly  different  reading  of  the  Heb. 

'  37'  Lit.,  the  scatlertrx.     Tlio  reference  is  probably  to  a  group  of  stars  on  the  northern  horizon 
which  was  popularly  belicvoil  to  be  the  bringer  of  cold. 
™  37"  Or,  slightly  revising  the  Heb.,  hail. 

o  37"  Heb.,  they,  them,  but  the  context  requires  the  singular. 

°  37"  Lit.,  o  rod.     Heb.  in.sert3  another  or,  probably  due  to  scribal  repetition, 

p  37"  So  Gk.,  Sah.,  and  Eth.     Heb.,  enjoins  them. 

0  37'*  Lit.,  set  in  order  (sc.  our  words  or  thougnts),  as  in  33'. 

r  3721  xhe  word  rendered  Bright  shining  is  of  uucortaio  meaning. 

188 


ELIHU 

Where  the  wind  passes  and  clears  them. 
'^Out  of  the  north  comes  brightness; 

About  God  is  terrible  majesty. 
^'The  Almighty, — we  cannot  find  him; 

He  abounds  in  power  and  justice; 

The  thoroughly  righteous  he  harms  not." 
^^Therefore  mortals  fear  him; 

He  regards  no  wise-minded  man. 

§  26.    A  Later  Wise  Man:  The  Divine  Wisdom  That  Rules  the  Universe  Is 
Incomprehensible,  Job  28 

Job  28     ^There  is  a  mine  for  silver,  Man  is 

And  a  place  where  gold  is  refined.  gn|  and 

^Iron  is  taken  from  ore,  ™^''®  J}'^ 

And  copper  is  melted  irom  rock.  the 

^Man  puts  an  end  to  darkness,*  o^rhe'^ 

And  explores  to  the  furthest  bound  ^^^^ 

The  stones  that  are  buried  in  darkness. 
*He  breaks  a  shaft  through  the  dust; 
With  no  foothold,  forgotten,  they  hang. 
Afar  from  men"  they  swing.^ 
Trom  the  face  of  the  earth  comes  bread. 
But  beneath  it  is  melted™^  by  fire. 
*Its  stones  abound  in  sapphires, 
And  its  dust  yields  grains  of  gold. 
^Man^  lays  his  hand  on  the  rock. 
By  their  roots  he  overturns  mountains. 
^"He  cuts  channels  through  the  rocks. 
And  his  eye  sees  each  precious  thing. 

•  37"*  So  Syr.     The  text  and  meaning  of  the  Heb.  are  uncertain. 

J  26  The  editor  who  added  this  powerful  poem  to  tne  Book  of  Job  e\-idently  felt  that  it  waa 
a  definite  contribution  to  the  discussion  of  the  divine  rulership  of  the  world.  He  accordingly  in- 
serted it  at  the  close  of  the  last  cycle  of  speeches.  Job  in  29-31  entirely  ignores  it,  and  it  is  in 
fact  nowhere  referred  to  in  the  lyric  drama.  Its  calm  philosophical  atmosphere  is  alien  to  the 
tense,  heated  discussions  that  precede  and  follow.  The  author  of  the  poem  has  expanded  the 
argument  of  Zophar  in  11': 

Can  you  find  out  the  deep  things  of  God  ? 

Can  you  reach  the  perfection  of  the  Almighty  ? 
Zophar  also  discouraged  the  pursuit  of  divine  wisdom,  lP-».  Job,  however,  in  the  lyric  drama 
boldly  fares  forth  to  determine  the  purpose  that  lies  back  of  the  universe  and  challenges  its  justice. 
The  poem  in  28  was,  therefore,  inserted  as  a  dignified  rebuke  to  Job's  presumption.  The  aim  of 
the  poem  itself  is  constructive.  While  its  conclusion  is  agnostic,  it  is  a  reverent  agnosticism.  The 
writer,  like  the  author  of  the  lyric  drama,  is  ready  to  trust  in  the  goodness  and  wisdom  of  the  divine 
plan  even  though  he  cannot  apprehend  it,  and  he  writes  in  order  to  inspire  others  with  the  same 
calm  faith.  Wisdom  as  here  defined  is  so  clo.sely  akin  to  what  the  Greek  philosophers  called 
Reason,  or  the  plan  which  lies  back  of  nature  and  the  world  of  thines,  that  it  is  probable  that  the 
poem  was  not  written  earlier  than  the  third  century  B.C.,  when  Hellenic  thought  was  flooding 
southwestern  Asia.  Like  the  Wisdom  of  Solomon,  it  is  one  of  the  few  pre-Christian  writings  in 
which  Greek  and  Hebrew  thoughts  mingle. 

*  28'  /.  e.,  by  boring  into  the  earth. 

u  28*  So  Gk.,  Aquila,  Sym.,  and  Eth.     Heb.,  Away  from  where  men  sojourn. 

»  28*  /.  e.,  as  they  go  down  into  the  mine. 

*  28*  Lit.,  turned. 

»  28'  Transposing  '-8  to  their  logical  position  in  the  chap. 

189 


REFLECTIONS  OF  LATER  GENERATIONS 

"He  keeps  the  streams  from  trickling. 
And  brings  to  light  what  is  hid. 


But  no 
man  can 
find 
wisdom 
or  make 
it  his 
own 


^*But  where  can  wisdom  be  found  ? 

And  where  is  the  home  of  understanding  ? 
^'The  wayy  to  it  no  man  knows. 

It  is  not  found  in  the  land  of  the  living. 
'That  path''  no  bird  of  prey  knows, 

Nor  has  the  ej'e  of  the  falcon  seen  it. 

^The  proud  beasts  have  not  trodden  it. 

Nor  has  the  fierce  lion  passed  by  it. 
"The  deep^  says,  'It  is  not  in  me'; 

The  sea  says,  'It  is  not  with  me.* 
*^It  cannot  be  purchased  with  gold, 

Nor  will  silver  be  taken  in  payment. 
^*Not  in  Ophir  gold  can  one  value  it. 

Nor  in  precious  onj^x  or  sapphire. 
^'Gold  and  glass  cannot  equal  it. 

Jewels  of  gold  are  no  exchange  for  it. 
^^Crystal  and  coral  are  no  match  for  it;** 

More  precious  than  rubies  is  Wisdom. 
^^The  topaz  of  Ethiopia  is  not  equal  to  it. 

Nor  can  it  be  valued  in  pure  gold. 


God 
alone  has 

possessed 
it  from 
the 
creation 


^"But  Wisdom — from  whence  does  it  come  ? 

Understanding — where  is  its  home  ? 
2^It  is  hid  from  the  eyes  of  all  living, 

Concealed  from  the  birds  of  the  air. 
^'Destruction*'  and  Death  declare: 

'We  have  heard  but  a  rumor  about  it.' 
'^^God  perceives*^  the  way  to  it, 

And  he  alone  knows  its  home; 
2^For  he  looks  to  the  ends  of  the  earth. 

Seeing  everything  under  the  heavens,' 
''^He  who  fixed  the  force'  of  the  wind. 

And  by  measure  allotted  the  waters. 
^When  he  made  a  law  for  the  rain. 

And  a  path  for  the  thunder-bolts,' 
^'Then  he  saw  Wisdom  and  measured  it, 


F  28>»  So  Gk.,  Sah.,  and  Eth.     Heb.,  price;  but  of.  '<>■  «. 

I  28'-'  These  vss.  logically  follow  ".  This  is  the  order  assumed  in  «.  Vs.  •  is  also  the  logical 
sequel  of  '. 

•  28"-"  These  vss.  are  lacking  in  the  Gk.  and  Sah.  texts.  Vs.  »"  follows  logically  after  '»,  go 
that  it  is  possible  that  "•"  were  not  found  in  the  original  version  of  the  poem. 

b  28"  Lit.,  will  not  be  remembered. 

'  28"  Lit.,  Abaddon,  the  place  where  the  wicked  are  punished. 

d  28"  Gk.,  Sah.,  Eth.,  and  five  Heb.  MSS.  read,  establishes. 

e  28"  So  Lat.  and  Ar.     Heb.,  Seeing  under  the  whole  heaven*. 

«  28»  Lit.,  made  a  weight.     So  VSS.     Heb.,  To  make,  etc. 

1 28M  Token  from  38^. 


190 


A  LATER  WISE  MAN 

He  perfected  and  tested  it. 
^*And  to  man  he  said,  '  Behold  ! 
To  revere  the  Lord  is  wisdom, 
To  avoid  evil,  miderstanding.''* 


THE  VOICE  OUT  OF  THE  STORM 

§  27.     The  Lord:  Finite  Man  Cannot  Grasp  and  Therefore  Cannot  Justly 
Criticise  the  Infinite  Plan  of  the  Universe,  Job  38-42* 

Job  38     ^Tlien  Jehovah  answered  Job  out  of  the  whirlwind : 
^Who  is  this  that  obscures  my  plan 

By  words  devoid  of  knowledge  ? 
'Now  gird  up  your  loins  like  a  warrior;" 

Let  me  ask,  and  you  answer  me ! 
^Where  were  you  when  I  founded  the  earth  ? 

You  have  knowledge  and  insight, **  so  tell  me. 
^You  must  know  [°    Who  determined  its  measures.? 

Or  who  measured  it  off  with  a  line  ? 
^On  what  were  its  pedestals'^  placed  ? 

Or  who  laid  its  corner-stone, 
^Wlien  the  morning  stars  all  sang  together. 

And  the  sons  of  God  shouted  for  joy  ?® 

^Who  shut  up  the  sea  with  doors. 
When  it  broke  forth  fresh  from  the  womb; 

^When  I  made  the  clouds  its  garments. 
And  thick  mists  its  swaddling-band,^ 
^°When  I  appointed  its  boundaries. 
And  set  up  its  barriers  and  doors,^ 

h  28^'  Possibly  this  vs.  is  the  addition  of  a  later  scribe  who  felt  that  a  moral  was  needed  to 
conclude  the  chapter. 

§  27  As  has  been  noted  in  the  Introd.,  p.  33,  38  ff.  is  the  original  sequel  to  31.  Here  Job's 
intense  desire  is  justified,  and  God  himself  speaks  to  him  face  to  face,  not  to  answer  Job's  individual 
questions,  but  to  reveal  to  his  startled  eyes  the  infinite  wisdom  and  majesty  of  him  who  rules  the 
universe.  The  long  and  labored  description  of  the  behemoth  or  hippopotamus  and  the  leviathan 
or  crocodile  in  40'^1"  is  generally  agreed  by  scholars  to  be  a  later  addition  to  the  drama.  The 
author  of  this  section  had  e\'idently  been  eo  impressed  by  the  size  and  irresistible  might  of  these 
huge  beasts,  which  he  regarded  as  the  chief  of  God's  works  (40'^,  41^'),  that  he  felt  impelled  to 
describe  them.  Logically  ttie  description  belongs  after  39'".  By  means  of  these  powerful  picturea 
of  God,  as  revealed  in  the  creation  and  rulership  of  the  world,  the  author  makes  clear  how  impossi- 
ble it  is  for  man  with  all  his  limitations  to  fathom  the  mysteries  of  the  universe  and  therefore  to 
pass  just  judgment  upon  his  providences.  At  the  same  time  these  speeches  reveal  the  infinite 
wisdom  and  suggest  the  benign  plan  that  lie  back  of  the  universe. 

»  383  Or  hero.     So  Syr.,  Targ.,  and  one  Heb.  MS.    Trad.  Heb.,  a  man. 

b  38*  Lit.,  know  understanding ;  i.  e.,  know  as  the  result  of  clear  insight. 

•  38'  These  words  are,  of  course,  ironical. 

d  38'  Lit.,  sockets,  in  which  the  pillars  that  hold  up  the  earth  are  set. 

"  38'  In  celebrating  the  laying  of  the  corner-stone  as  did  the  old  Babylonians  and  Hebrews  in 
connection  with  the  building  of  their  temples,  cf.  Zech.  4'.  The  figure  of  stars  and  angels  is  e%-i- 
dently  taken  from  the  Bab.  account  of  creation. 

•  38«  The  hkening  of  the  new-born  earth  to  a  new-born  babe  is  quite  in  keeping  with  th.^ 
matchless  art  of  the  poet. 

«  38"  Here  again  the  poet  draws  his  figures  from  the  old  Bab.  account  of  Marduk's  conquest 
of  Chaos: 

One  half  of  her  he  established. 

He  roofed  over  the  heavens, 

A  bolt  he  fixed, 

A  watchman  he  set, 

Hot  to  let  out  his  waters  he  commanded. 

191 


God's 
character 
as  re- 
vealed 
in  the 
mighty 
works  of 
creation 
con- 
trasted 
with 
that  of 
finite 
man 


As  riiler 
of  nature 


THE  VOICE  OUT  OF  THE  STORM 


The  suc- 
cession 
of  day 
and  night 


"Saying,  'Thus  far,  but  no  farther; 

Here  shall  your  proud  waves  cease'  ?^ 
"Have  you  ever  commanded  the  morning, 

Or  shown  the  dawn  its  place, 
"To  take  hold  of  the  skirts  of  the  earth,' 

That  the  wicked  might  be  shaken  out  of  it  ? 
**It  is  changed  as  clay  under  the  seal. 

And  the  world  stands  forth'  as  a  garment; 
**The  wicked  are  shorn  of  their  light,'' 

And  the  upraised  arm  is  broken. 


The 

great 

deep 


Sheol 
Earth 


Light 

and 

darkness 


"Have  you  entered  the  springs  of  the  sea. 

Or  walked  in  the  depths  of  the  ocean  ? 
"Have  the  gates  of  death  been  unveiled  to  you  ? 

Have  you  seen  the  guardians^  of  Hades  ? 
**Have  you  grasped  the  breadth  of  the  earth  ? 

If  you  know  all  this,™  declare  it. 
^^Where  is  the  dwelling  of  light. 

And  where  the  abode  of  darkness  ? 
'"Can  you  take  it  to  its  border, 

And  lead  it  back"  to  its  home  ? 
^You  know,  for  you  were  born  then. 

And  your  years  are  so  great  in  number ! 


Snow 
and  hail 


Rain 


Thunder- 
Btorm 


'^Have  you  entered  the  storehouse  of  snow. 

Have  you  looked  on  the  guardian"  of  hail, 
'^Which  I  have  kept  for  the  time  of  distress. 

For  the  day  of  assault  and  battle  ? 
^In  what  way  are  the  cloudsP  divided 

That  scatter  the  showers^  on  earth  ? 
^Who  has  cleft  for  the  torrents''  a  channel. 

Or  a  path  for  the  flash  of  the  lightning," 
'^Sending  rain  on  a  desolate  land. 

On  the  uninhabited  wilderness, 
2'To  slake  waste  and  desolation, 

To  clothe  the  dry  land''  with  verdure  ? 


•>  38"  Slightly  correcting  the  Ileb.     Gk.,  Sah.,  and  Eth.,  the  pride  of  the  wavei  be  broken. 

'  38"  /.  e.,  draw  off  the  coverlet  of  darkness,  reveahng  the  wicked  and  their  deeds. 

'  38"  /.  e.,  the  light  of  dawn  makes  objects  on  the  earth  stand  out  as  though  stamped  into  a 
eeal. 

k  38"  7.  e.,  by  the  appearance  of  the  light  of  day. 

'  38"  So  Gk.     Heb.  repeats  gales.     Gk.  instead  of  have  you  seen  has  have  frightened  you. 

«°  38"  So  Heb.     Gk.,  how  great  it  is. 

n  38J0  Following  Hoffmann  in  correcting  the  text  as  demanded  by  the  context.  Heb.,  discern 
the  paths. 

o  38"  With  Duhm  punctuating  the  Heb.  so  as  to  avoid  the  repetition  of  the  word  treasuries. 

p  38"  Through  the  influence  of  "  the  Heb.  has  light  for  the  very  similar  word  cloud,  which  ia 
required  by  the  context. 

"1  38"  With  Duhm  slightly  correcting  the  Heb.,  which  reads  east  wind.     Gk.,  thick  smoke. 

'  38"  Thought  of  as  coming  through  an  opening  in  the  vault  of  heaven. 

•38''  I>it.,  liohlning  of  the  thunder. 

» 38"  With  Wright  transforming  two  Heb.  consonanta. 

192 


THE  LORD 

'*Has  the  rain  a  father  ? 

Who  gave  birth  to  the  dew-drops? 
^'Out  of  whose  womb  came  the  ice  ?  Ic,  and 

And  who  gave  birtli  to  the  hoar-frost,  ^^°'^ 

'"So  the  waters  are  frozen  Hke  stone, 

And  the  face  of  the  deep  is  hidden?" 
''Can  you  bind  the  group  of  the  Pleiades,^  Starg 

Or  loose  the  bands  of  Orion  ? 
'^Can  you  lead  forth  the  stars"  in  their  season. 

Or  guide  the  Bear  with  her  young  ?^ 
''Do  you  know  the  laws  of  the  heavens  ?y 

Can  you  set  up  their  rule  on  the  earth  ? 
'^Can  you  lift  up  your  voice  to  the  clouds.  Clouds 

That  abundance  of  water  may  answer''  you  ? 
'^Can  you  send  on  their  missions  the  lightnings; 

To  you  do  tliey  say,  '  Here  we  are '  ? 
'^Who  has  put  in  the  dark  clouds'*  their  wisdom. 

Or  given  the  cloud-rack*^  perception  ? 
'^ho  spreads  out"  the  clouds  in  wisdom? 

Or  who  pours  out  the  bottles  of  heaven, 
'HVhen  the  dust  runs  into  a  mass. 

And  the  clods  stick  firmly  together  ?^ 

"Can  you  hunt  the  prey  for  the  lioness,  Aa 

Or  fill  the  mouths  of  her  cubs.  Creator 

*°When  they  couch  in  their  dens  together.  Ruler  of 

Or  lie  m  wait  in  the  thicket  ?  crirtuies: 

*'Who  provides  at  evening^  her  prey,  ^'°"* 

When  her  young  ones  cry  to  God, 

And  wander  in  search  of'  food  ? 

39  'Do  you  know  the  birth-times  of  the  goats,^  Wild 

Or  direct  the  calving  of  the  hinds  ?  8°*** 

^Do  you  number  the  months  they  fulfil. 
Or  know  the  time  of  their  bearing  ? 

u  3g30  Transposing  the  verbs  in  the  vs. 

"  38'i  Or  the  chain  of  Canis  Major.     The  exact  meaning  of  the  Heb.  is  not  clear. 

•  38^2  Doubtful.     Possibly  the  signs  of  the  zodiac. 

^  38"  Popular  astrology  asserted  the  influence  of  the  stars  upon  human  events, 
y  38"  Or,  revising  the  Heb.,  Do  you  cause  the  heavens  to  know  lawsf     The  reference,  however, 
is  probably  to  the  popular  belief  in  the  influence  of  the  stars  on  human  affairs. 

•  38«  So  Gk.,  Lat.,  Sah.,  and  Eth.     Heb.,  cover. 

»  3838  The  meaning  of  the  Heb.  i.s  uncortain.     In  Ps.  518  jt  ,,,  tran.«lated  inward  parts. 
b  38''  Again  the  Heb.  is  doubtful;  possibly  it  means  the  northern  lights  or  a  comet. 

0  38''  Heb.,  numbers.     The  emendation  followed  above  involves  only  a  slight  correction  in 
the  Heb.  and  gives  good  sense. 

<*  38's  I.  e.,  the  powdered  dust  becomes  a  mass  of  clods  as  tne  rain  descends  upon  it. 

•  38"  With  Wright  pointing  the  Heb.  so  as  to  read  as  above,  and  not,  as  currently  translated, 
for  the  raven. 

1  38"  So  the  Gk.     Heb.,  for  the  lack  of. 

«  39'  Duhm  reconstructs  the  Heb.  to  read,  Do  you  teach  the  wild-goats  heat?     Possibly  this  is 
the  original,  for  the  present  line  is  repeated  in  ^^. 

193 


THE  VOICE  OUT  OF  THE  STORM 

"They  bow  and  bring  forth  their  young, 

Thej'  are  quickly  over  their  birth-pangs. 
^Their  young  grow  strong  in  the  open. 

They  go  forth  and  return  no  more. 

-v^ilj  „g  ^ho  sent  out  free  the  wild  ass  ? 

Who  loosed  the  bonds  of  the  swift  ass, 
*Wh()se  home  I  have  made  the  wilderness. 
The  salt  land  his  dwelling-place  ? 
^He  scorns  the  din  of  the  city. 
He  hears  not  the  shouts  of  the  driver; 
*He  seeks"^  the  mountains  for  his  pasture. 
After  every  green  thing  he  searches. 

Wilj  oj  *Will  the  wild  ox  be  willing  to  serve  you 

Or  spend  the  night  by  your  crib  ? 
^"Can  you  bind  his  neck'  with  thongs? 

Or  will  he  plow  the  furrows  after  you  ? 
"Will  you  trust  him,  his  strength  being  great. 

Or  leave  him  to  do  your  work  ? 
^^Are  you  sure  that  he  will  return 

And  gather  your  seed  on  your  threshing-floor  ?* 

Ostrich  "The  wings''  of  the  ostrich  wave  proudly,^ 

But  are  her  pinions  and  feathers  kindly  P™ 
"For  she  leaves  her  eggs  on  the  earth 

And  warms  them  in  the  dust, 
^'^And  forgets  that  the  foot  may  crush  them. 

Or  that  the  wild  beast  may  trample  them. 
^^She  hardens  herself  against  her  young  as  if  they  were  not  hers." 

Though  her  labor  is  in  vain,  she  has  no  fears." 
^*When  she  lifts  herself  up  high.P 

She  scorns  the  horse  and  his  rider. 

■^Vap.  *®Do  you  give  the  war  horse  his  might, 

^ona  Clothe  his  neck  with  the  quivering  mane  ?•> 

»>39»  So  Theod.,  Targ.,  Lat.,  Eth.,  and  a  slightly  revised  Heb.  text. 

'  39'"  So  the  VSS.     Heb.  repeats  wild  oxen. 

J  39"  He\naing  the  order  of  the  Ileb.,  as  the  sense  and  metre  demand. 

k  3913-18  Tliese  vss.  are  lacking  in  the  Gk.  and  may  be  later  additions. 

'  39"  Correcting  the  Heb.,  as  the  context  requires.     Cf.  Lam.  4',  Cruel  like  the  ottrich  in  the 
ivilderness. 

"  39"  Possibly  this  word  is  from  an  Aram.  root.     A  slight  change  in  the  reading  gives  the  mean- 
ing lacking,  which  may  be  original,  for  it  fits  the  context  excellently. 

"  39"  As  a  matter  of  fact,  the  ostrich  is  devoted  to  its  young. 

o  39"  Vs.  "  may  be  secondary,  for  it  speaks  of  God  in  the  third  person  and  interrupts  the 
logical  cooneotion  with  '».     It  is  also  lacking  in  the  Gk.     It  reads: 
Because  God  has  deprived  her  of  wisdom, 
Neither  has  he  imparted  to  her  understanding. 

f  39"  A  slight  change  in  the  Heb.  gives  the  reading.  When  the  archers  corru. 

«  391a  xbe  meaning  of  the  word  rendered  quivering  mane  ia  not  certain. 

194 


THE  LORD 

*°Do  you  make  him  leap  like  a  locust  ? 

His  majestic  snorting  strikes  terror, 
*^He  paws'  in  the  valley,  rejoicing; 

In  strength  he  goes  forth  to  the  fray, 
*^He  mocks  at  fear,  undismayed. 

He  turns  not  back  from  the  sword. 
"The  quiver  rattles  upon  him. 

The  spear  and  the  javelin  flash. 
''^He  devours  the  ground  with  fierce  rage. 

Halting  not  at  the  blast  of  the  trumpet. 
*^When  the  bugle  sounds,  he  neighs. 

As  he  scents  the  fray  from  afar. 

The  din  of  commands  and  the  battle  cry. 

^^Does  the  hawk  soar  because  of  your  wisdom.  Hawk 

And  stretch  her  wings  to  the  south  wind  ? 
^'Does  the  eagle"  mount  up  at  your  bidding,  And  ear, 

And  build  her  nest  on  high  ? 
^^On  the  cliff  she  dwells,  making  her  home. 

On  the  peak  of  the  cliff  and  the  stronghold. 
^'From  there  she  spies  out  her  prey; 

From  afar  her  eyes  behold  it. 
^"Her  young  ones  also  suck  blood. 

And  where  the  slain  are,  there  is  she.* 

'  39"  So  VSS.     Heb.,  they  paw. 

•  39"  Or  vulture. 

♦  39""  Cf.  Lk.  17".  Here  should  follow,  logically,  the  secondary  passage  concerning  the  hip- 
popotamus (behemoth)  and  crocodile  (leviathan),  which  appears  in  Heb.  as  40"— 41  (cf.  introd. 
note  to  this  section).  With  a  number  of  necessary  emendations  of  the  Heb.  and  a  rather  free 
rendering  in  several  places  it  reads: 

40^*  See  behemoth,  which  I  made  with  you  : 

Grass  he  eats  like  an  ox. 
"  See,  his  might  is  in  his  loins 

And  his  strength  in  his  belly  m,uscles. 
"  He  bends  his  tail  like  a  cedar  ; 

The  sinews  of  his  thighs  are  knit  together 
"  His  bones  are  tubes  of  bronze ; 

His  lirnbs  are  like  bars  of  iron. 
"  The  first  of  God's  ways  is  he, — 

Let  his  Maker  bring  near  his  sword! 
^  For  the  mountains  provide  for  him  product. 

And  the  beasts  of  the  field  all  play  there. 
"  Beneath  the  lotus  trees  lies  he, 

Concealed  by  the  reeds  and  the  swamp. 
"  For  his  shade  the  lotus  trees  screen  him; 

The  poplars  of  the  brook  surrouiid  him. 
"  Though  a  river  o'erflow,  undismayed  is  he; 

Calm,  though  Jordan  surge  up  to  his  mouth. 
'<  In  his  eyes  there  is  none  that  can  take  him 

Or  pierce  his  nose  by  a  trap. 

41  *  Can  you  draw  out  leviathan  with  a  hook 
And  press  down  )iis  tongue  with  a  line? 
'  Can  you  put  a  cord  in  his  nose 

And  pierce  h is  Jaw  with  a  hook  ? 
'  Will  he  make  to  ynu  inatiy  entreaties 
And  speak  to  you  tender  icordsf 

*  Will  he  make  a  contract  with  you. 

That  you  shall  take  him  for  a  servant  forever? 

•  Will  you  play  with  him  as  with  a  bird 

195 


THE  VOICE  OUT  OF  THE  STORM 

40  'Will"  the  fault-finder  strive  with  Almighty? 
He  who  argues  with  God,  let  him  answer. 

Job's  'Then  Job  answered  the  Lord: 

Bron™"*  *How  small  I  am  !     What  can  I  answer  ? 

I  lay  my  hand  on  my  mouth. 

^I  spoke  once,  but  will  do  so  no  more; 

Yes,  twice,  but  will  go  no  further. 

And  bind  him  for  your  maidens? 
'  Will  the  fishermen's  companies  trade  for  him 

And  divide  him  among  the  merchants T 
'  Can  you,  fill  his  skin  with  harpoons 

And  his  head  with  fishing  spears? 
8  jLoj/  your  hand  upon  him  ! 

Remember  the  battle ;  repeat  it  not  I 
'His  assailant's  hope  is  false; 

At  the  sight  of  him  he  is  o'erwhelmed. 
'"/s  he  not  cruel?      Who  will  rouse  himf 

And  who  is  he  that  can  stand  before  himf 
1'  Who  has  opposed  him  successfully  f 

Beneath  the  whole  heavens,  who  is  he? 
1  "  /  njiii  not  fail  to  speak  of  his  limbs, 

Of  his  might  and  his  strong  constitution. 
'3  yvho  has  stripped  off  his  outer  garment  f 

Who  can  come  within  his  double  armor  f 
"  Who  has  opened  the  doors  of  his  face  t 

Round  about  his  teeth  is  terror. 
15  Channels  of  shieMs  guard  his  back. 

Shut  up,  a  seal  tightly  pressed, 
"  One  closely  Joined  to  the  other 

So  that  not  a  breath  comes  in  between  them, 
"  Each  holding  fas't  to  its  neighbor. 

Closely  united,  inseparable. 
''  Light  flashes  forth  when  he  sneezes. 

Like  the  eyelids  of  Dawn  are  his  eyes. 
"  Out  of  his  mouth  issue  torches  ; 

Sparks  of  fire,  as  it  were,  escape. 
'"  From  his  nostrils  comes  forth  smoke. 

As  from  a  pot  blown  upon  and  boiling. 
^  Ilis  breath  sets  coals  afire. 

And  a  flame  comes  out  of  his  mouth. 
^  In  his  neck  lodf/es  strength. 

Consternation  dances  before  him.. 
^  The  folds  of  his  flesh  hold  together  ; 

They  are  solid  upon  him,  immovable. 
^  His  heart  is  solid  as  a  rock. 

Solid  as  the  nether  iniilstone. 
25  When  he  rises,  the  mighty  are  horrified. 

Beside  themselves  viith  terror. 
^  The  sword  trill  not  stick  though  it  reach  him; 

No  more  will  the  spear,  dart,  or  javelin. 
"  Iron  he  regards  as  straw 

And  bronze  as  rotten  wood. 
^^The  arrow  cannot  put  him  to  flight; 

For  him  slingstones  are  turned  into  stubble. 
^  A  club  is  to  him  like  a  reed, 

And  he  laughs  at  the  shaking  of  the  javelin, 
^His  belly  scales  are  sharp  potsherds; 

He  spreads  a  threshing-drag  on  the  mud. 
1  He  makes  the  depths  boil  like  a  cauldron; 

The  sea  he  sets  boiling  like  perfume. 
'2  Behind  him  he  leaves  a  bright  pathway  : 

One  would  think  that  the  deep  had  grown  hoary! 
**  There  is  nothing  on  earth  that  is  like  him. 

Made  as  he  is  without  fear. 
^  .All  that  is  high  he  sees; 

He  is  king  over  all  the  jjroud. 

"40'  Before  this  vs.  Hob.  inserts,  ^.And  Jehovah  answered  .Toh  and  said.     Thii  can  hnrdlj'  be 
original,  for  vs.  '  is  not  tbc  beginning  but  the  conclusion  of  Jehovah's  reply. 

196 


THE  LORD 

Then  Jehovah  answered  Job  out  of  the  whirlwind:  j^nal 

^ow  gird  up  your  loins  like  a  warrior;  Jehovah 

Let  me  ask,  and  you  answer  nie  !"  to  Job 

^Will  you  set  aside  my  judgment. 

And  condemn  me,  that  you  may  Ix;  justified  ? 
'Or  have  you  an  arm  like  God, 

With  a  voice  like  his  can  you  thunder? 
^°Dcck  yourself  with  pride  and  dignity. 

Clothe  yourself  with  glory  and  splendor, 
^'Pour  forth  the  floods  of  your  anger. 

And  a})a.se  all  those  who  are  proud. 
^-Tread  down"  in  their  tracks  the  wicked, 
"Bury  them  all  in  the  dust. 

Shut  them  up  in  the  hidden  place; 
"Then  will  I  sing  your  praise. 

Because  your  right  hand  can  save  you  !* 

43  'Then  Job  answered  the  Lord:  job's 

21  know  that  thou  canst  do  all  things,  h^^a- 

And  that  nothing  with  thee  is  impossible.  *'o° 

^I  spoke,  therefore,  without  sense. 

Of  wonders  beyond  my  knowledge.  ^ 
^I  had  heard  of  thee  but  by  hearsay. 

But  now  my  eye  has  seen  thee; 
^Therefore  I  loathe  my  words,  ^ 

And  repent  in  dust  and  ashes. 

EPILOGUE 

§  28.    The  Reward  of  Job's  FideUty,  Job  42^-" 

[Then  Jehovah  answered  Jolj  out  of  the  storm :  See,  you  have  spoken  words 
of  truth  and  have  been  found  blameless  in  my  sight.     There  is  none  like  you 

▼  40'  These  two  vss.  repeat  SS'-'.  In  view  of  this  repetition,  the  insertion  of  40'^41,  the  brevity 
of  Job's  first  reply,  and  the  strangeness  of  his  making  two  such  replies,  it  may  be  that  40'-"  should 
immediately  follow  vs.  2,  that  vss.  '-^  should  precede  42^  and  that  40*'  and  42'  should  be  regarded 
as  editorial  insertions  neoessitat.ed  by  the  rearrangement  of  the  material.  On  the  other  hand,  it 
is  quite  po.ssible  that  the  present  order  and  the  repetition  of  38'-^  in  40''"'  are  original. 

"  40'*  Omitting  12a  ^g  ^  mere  repetition  of  "■>_ 

^  40"  For  40'i-41,  see  note  on  'S\r-">. 

y  42'  Before  these  two  lines  Heb.  inserts  a  line  (or  defective  couplet)  repeating  38'  almost 
verbatim,  and  between  ^  and  *  is  inserted  vs.  *,  which  reads: 

Hear,  prithee,  and  I  will  speak ; 
Let  me  ask,  and  you  answer  me. 

This  is  obviously  based  upon  38'  (=  40').  If  rightly  included  among  the  words  of  Job,  these  lines 
can  be  explained  only  as  a  meditative  appropriation  and  application  to  himself  of  what  Jehovah 
has  said,  or  (more  fancifully)  as  momentary  interruptions  by  the  last  distant  rumblings  of  the 
thunder-storm  in  which  Jehovah  had  spoken  (cf.  R.  G.  Moulton:  The  Modern  Reader's  Bible,  in  loc.). 
Modern  critics  are  inclined  to  regard  them  as  glosses. 

•  42'  The  object  of  the  verb  is  omitted  by  the  Heb.,  probably  through  a  scribal  error. 

§  28  Evidently  in  the  orictinal  prose  story,  to  which  this  concluding  section  belongs,  Jehovah's 
words  to  Job  were  very  different  from  those  found  in  the  lyric  poem  (382-40").  The  passage 
printed  above  in  brackets  attempts  with  the  aid  of  the  context  to  supply  these  words  and  thus  to 
restore  the  general  outlines  of  the  original  story.  By  reading  1-2  with  the  passage  in  brackets 
following  2",  and  continuing  immediately  with  this  section,  a  clear  idea  of  the  probable  contents 
of  the  folk-tale  may  be  obtained. 

197 


Vindica- 
tion of 
Job  and 
condem- 
nation 
of  his 
friends 


Reward 
of  his 
stead- 
fastness 
and  piety 


EPILOGUE 

on  the  earth,  for  you  are  a  perfect  and  upright  man  who  fears  me  and  turns 
away  from  evil,  and  you  have  remained  steadfast  in  your  piety,  although 
without  cause  you  have  been  sorely  afflicted.] 

Job  43  'Now  after  the  Lord  had  spoken  these  words  to  Job,  the  Lord 
said  to  Eliphaz  the  Temanite,  'My  wrath  is  kindled  against  you  and  your 
two  friends,  for  you  have  not  spoken  of  me  the  thing  that  is  right,  as  my 
servant  Job  has.  ^Now,  therefore,  take  seven  bullocks  and  seven  rams,  and 
go  to  my  servant  Job,  and  offer  up  for  yourselves  a  burnt-offering;  and  my 
servant  Job  shall  pray  for  you,  for  I  will  accept  him,  in  order  that  I  may 
not  deal  with  you  according  to  your  folly,  for  you  have  not  spoken  of  me  the 
thing  that  is  right,  as  my  servant  Job  has.'  ^So  Eliphaz  the  T,  manite,  Bil- 
dad  the  Shuhite,  and  Zophar  the  Naamathite  went  and  did  as  the  Lord 
commanded  them.     And  the  Lord  accepted  Job. 

"Moreover  the  Lord  made  Job  great,"*  when  he  prayed  for  his  friends,  and 
gave  him  twice  as  much  as  he  had  before.  "Then  his  brothers  and  all  his 
sisters  and  all  who  had  known  him  before  came  and  ate  and  drank''  with 
him  in  his  house.  And  they  mourned  with  him  and  comforted  him  for  all 
the  misfortunes  that  the  Lord  had  brought  upon  him.  Each  man  also  gave 
him  a  piece  of  money."  ^^So  the  Lord  blessed  Job's  latter  end  more  than  his 
beginning,  and  he  had  fourteen  thousand  sheep,  six  thousand  camels,  a  thou- 
sand yoke  of  oxen,  and  a  thousand  female  asses.  ^^He  also  had  seven  sons 
and  three  daughters;  "the  first  daughter  he  named  Jemimah,  the  second 
Keziah,  and  the  third  Keran-Happuch.'^  ^In  all  the  land  no  women  were 
found  so  fair  as  the  daughters  of  Job.  And  their  father  gave  them  an  inheri- 
tance together  with  their  brothers.^  i^4fter  this  Job  lived  a  hundred  and 
forty  years'  and  saw  his  sons  and  his  grandsons,  four  generations.  "Then 
Job  died,  old  and  satisfied  with  living.^ 


»  42'"  Heb.,  turned  the  captivity  of  Job.  This  is  an  idiom  that  reveals  the  influence  of  the 
exile  and  was  probably  later  substituted  for  the  reading  of  the  VSS.,  which  has  been  followed  above. 

b  42"  So  Gk.     Heb.  adds  bread,  and  leaves  out  and  drank. 

•  42»  Lit.,  Kesitah,  cf.  Gen.  32i9.     The  exact  value  is  not  known. 

d  42"  Jemimah  probably  means  dove;  Keziah  means  cassia;  and  Keran-Happuch,  horn  of 
onhmonj/— antimony  being  used  by  Oriental  women  to  add  to  their  beauty.  TJese  names  were 
clearly  intended  to  suggest  the  surpassing  beauty  of  Job's  daughters. 

«  42"  Ordinarily  daughters  inherited  property  only  when  there  were  no  sons.     Cf.  Num.  27'-". 

'  42"  Gk.,  170  yearn;  in  all  210  ye.ars.  This  suggests  that  in  the  original  story  Job,  like  the 
antediluvians,  was  represented  as  living  far  back  near  the  beginning  of  human  history. 

«  42"  Lit.,  satisfied  with  days.  It  is  a  phrase  used  elsewhere  in  the  O.T.  by  the  pnestly  writers; 
cf.  Gen.  25«.  35". 


198 


APPENDIX 

SELECTED  BIBLIOGRAPHY 

GENERAL  INTRODUCTIONS  AND  fflSTORIES  OF  THE 
LITERATURE 

Bewer,  The  Literature  of  the  Old  Testament  in  Its  Historical  Development,  1922. 
Creelman,  An  Introduction  to  the  Old  Testament  Chronologically  Arranged, 

1917. 
Driver,  Introduction  to  the  Literature  of  the  Old  Testament,  Revised  Edition, 

1910. 
Fowler,  A  History  of  the  Literature  of  Ancient  Israel,  1912. 
Gray,  A  Critical  Introduction  to  the  Old  Testament,  1913. 
Kent,  The  Makers  and  Teachers  of  Judaism,  1911. 
Moore,  The  Literature  of  the  Old  Testament,  1913. 

LITERARY  STUDY  OF  THE  BIBLE 

Moulton,  Literary  Study  of  the  Bible,  1898. 

Moulton,  A  Short  Introduction  to  the  Literature  of  the  Bible,  1901. 

Muilenburg,  Specimens  of  Biblical  Literature,  1923. 

THE  WISDOM  LITERATURE 

Fowler,  Studies  in  the  Wisdom  Literature  of  the  Old  Testament,  1907. 
Genung,  The  Hebrew  Literature  of  Wisdom  in  the  Light  of  To-day,  1906. 
Gordon,  The  Poet';  of  the  Old  Testament,  1912. 
Peake,  The  Problem  of  Suffering  in  the  Old  Testament,  1904. 

COMMENTARIES  AND  DISCUSSIONS  OF  INDIVIDUAL  BOOKS 

Job 

Barton,  Job,  1911. 

Buttenwieser,  The  Book  of  Job,  1922. 
Davidson,  Job,  1893. 
Driver,  The  Book  of  Job,  1906. 
Driver  and  Gray,  Job,  2  vols.  (I.  C.  C),  1921. 
Genung,  The  Epic  of  the  Inner  Life,  1891. 
Gibson,  Job,  1905. 
Jastrow,  The  Book  of  Job,  1920. 
Kallen,  The  Book  of  Job  as  a  Greek  Tragedy,  1918. 
Mumford,  The  Book  of  Job,  A  Metrical  Version,  1922. 

199 


APPENDIX 

Owen,  The  Five  Great  Skeptical  Dramas  of  History,  1896. 

Peake,  Job,  1905. 

Schmidt,  The  Messages  of  tfie  Poets,  1911. 

Proverbs 

Kent,  The  Wise  Men  of  Ancient  Israel  and  Their  Proverbs,  1895. 

Martin,  Proverbs,  Ecclesiastes,  and  Song  of  Songs,  1908. 

Toy,  Proverbs  (I.  C.  C),  1899. 

Dinsmore,  An  Egyptian  Contribution  to  the  Book  of  Proverbs  {Journal  of 
Religion,  May,  1925).  The  best  discussion  in  EngHsh  of  the  rela- 
tion between  the  Wisdom  of  Amenemopet  and  Proverbs. 

Ecclesiastes 

Barton,  Ecclesiastes,  1908. 
Genung,  Words  of  Koheleth,  1904-. 
Jastrow,  A  Gentle  Cynic,  1919. 

Martin,  Proverbs,  Ecclesiastes,  and  Song  of  Songs,  1908. 
McNeile,  Introduction  to  Ecclesiastes,  1904. 

Phimptre.  Ecclesiastes,  1888.  Still  valuable  for  its  citation  of  literary 
parallels. 


900 


Date  Due 

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